Akwai bangarori biyu na yawan aiki da yawan amfanin tattalin arziki: ɗaya na fasaha ne, ɗayan kuma na akida ne. Bangaren fasaha yana da alaƙa da hanyoyin kimiyya na ƙara yawan samarwa da inganta ingancin kayayyaki. Cikin wannan bangare akwai ilimomin gudanarwa, sarrafa kai tsaye (automation), fasahar sadarwa ta bayanai, tsarin tallafa wa yanke shawara, tsarin tsara albarkatun kamfani (enterprise resource planning), injiniyanci na masana'antu, da sauran irin waɗannan ilimomi. Waɗannan ilimomi na duniya ne kuma ba su ɗauke da wata ma'ana ta addini ko akida ba. Ana iya amfani da hanyoyin kimiyya a cikin kowace akida, ko Musulunci ne ko jari-hujja ko gurguzu, don ƙara yawa da ingancin kayayyaki. Saboda haka, maganar fasaha da hanyoyin kimiyya na ƙara yawan aiki ba ta shiga cikin iyakar tattaunawar tsarin tattalin arziki ba. A farkon fitowar Musulunci, Musulmi ba su ga laifi a amfani da dabarun kimiyya da wayewar Girkawa ko ta Masar ta farko ta Musulunci ta ci gaba da su ba.

There are two sides for the economic productivity: one is technical and the other is ideological. The technical side has to do with the scientific means and ways of increasing production and improving the quality of products. Included in this part are the management sciences, automation, information technology, decision support systems, enterprise resource planning, industrial engineering, and similar sciences. These sciences are universal and do not carry any religious or ideological connotation. Scientific methods can be used within the scope of any ideology, whether Islam or capitalism or socialism, to increase the quantity and quality of products. Therefore, the discussion of technology and the scientific means of increasing productivity do not fall within the scope of the economic system discussion. During the first rise of Islam, the Muslims found no harm in using the scientific techniques advanced by the Greek or Egyptian civilizations before Islam.

Ɗayan gefen samar da amfani (productivity) tsari ne na tsari kuma yana da alaƙa sosai da ra'ayin duniya na al'ummomi. Tattalin arzikin siyasa na Musulunci ya gabatar da ƙa'idoji da dama, waɗanda idan aka haɗa su tare suna samar da yanayi da ke ƙara samar da amfani. Ta hanyar samar da amfani, a nan, ina nufin samar da kaya da ayyuka waɗanda ake amfani da su kai tsaye ko a kaikaice don biyan bukatun mutane cikin wani ƙayyadadden lokaci.

The other side of productivity is indeed a systemic one and is closely related to the ideological world view of peoples. The Islamic political economy provided several principles, which in the sum tend to create an environment for increased productivity. By productivity, here, I mean the production of goods and services which are used directly or indirectly to satisfy the needs of people within a given time frame.

Abin sha'awa ne a lura cewa wasu daga cikin matsalolin yawan aiki (productivity) suna ɗauke da halayen kimiyya da na akida a lokaci guda. Ɗauki misali kirkira da ƙirƙira. Ƙirƙirar injin tururi (steam engine) ci gaba ne na kimiyya. Amma yanayin siyasa da tattalin arziki da ya haifar da ƙirƙirar injin ba na kimiyya kawai ba ne. Yayin da yake tsokaci kan alaƙar kirkira da tsarin akida, Carly Fiorina120 ta bayyana Musulunci a matsayin wayewa da ke rungumar kirkira. Masana tarihi da marubuta da yawa sun lura cewa wayewar Musulunci gaba ɗaya ta kasance mai matuƙar dacewa da kirkira, ƙirƙira, da yawan aiki.

It is interesting to note that some of the productivity issues carry both scientific as well as ideological character at the same time. Take for example innovation and invention. The invention of steam engine is a scientific breakthrough. But the political and economic environment which led to the creation of the engine is not pure scientific. Commenting on the relation between innovation and ideological framework, Carly Fiorina120 described Islam as a civilization which harnesses innovation. It has been noted by scores of historians and writers that the Islamic civilization as a whole was so conducive for innovation, invention, and productivity.

Kafin mu shiga bangaren tattalin arziki na samar da aiki, ya kamata in ambaci cewa bangaren ruhi na Musulunci yana da babban tasiri kan samar da aiki, duka ta fuskar yawa da ta ingancinsa. Kada mu manta cewa al'ummar Musulunci baki daya an kafa ta ne bisa akidar imani da Allah a matsayin Ubangiji daya tilo, da kuma wajabcin bin umarnanSa wadanda ake saukarwa ta hannun ManzonSa Muhammadﷺ. Saboda haka, duk abin da Allah ya saukar, ko a cikin Alkur'ani ko a cikin Sunna, yana da tasiri kai tsaye kuma mai karfi a kan Musulmai wadanda suka kula da wannan saukarwa.

Before getting into the economic part of the productivity, I should mention that the spiritual part of Islam has a great impact on productivity both in quantity and quality. Let’s not forget that the Islamic society as a whole is established upon the creed of the belief in Allah as the only god and the necessity to adhere to his commands which are revealed through his messenger Mohammad (PBUH). Therefore, whatever Allah reveals either in the Quran or the Sunnah has a direct and strong impact on the Muslims who take note of this revelation.

A cikin Alkur'ani, Allah ya bayyana babban manufar halittar mutum tun farko, wato ya yi amfani da arzikin da ke cikin wannan duniya mai yawa. A cikin Suratul Baqara (babi na 2, aya ta 30), Allah yana cewa game da halittar mutum na farko (Adam):

In the Quran, Allah defines the main objective behind creating man, in the first place, is to exploit the abundant resources in this earth. In Surah Al-Baqara (chapter 2, verse 30), Allah says in reference to the creation of the first human (Adam):

[2:30] Kuma ka tuna lokacin da Ubangijinka ya ce wa mala'iku: "Lalle ni, zan sanya halifa a bayan ƙasa" (wanda zai yi amfani da albarkatun ƙasa). Wannan yana ƙara tabbatuwa ta hanyar ambaton da Alƙur'ani ya yi cewa Allah ya halicci a cikin ƙasa da sammai albarkatu masu yawa, kuma yana son mutane su kai ga waɗannan albarkatu su amfana da su. Misali shi ne ayar nan daga Suratul Jāthiya (sura ta 45, aya ta 12):

[2:30] And when your Lord said to the angels: “Verily, I am going to place a viceroy on earth (one who exploits resources on earth)” This is further emphasized in references made in the Quran to the fact that Allah had created in the earth and in the heavens enormous amount of resources and he wants the people to reach out and exploit these resources for their own benefit. An example is the following verse from Surah Al-Jathia (chapter 45, verse 12):

[45:12] Allah ne Ya hore muku teku, domin jiragen ruwa su yi tafiya a cikinsa da umarninSa, kuma domin ku nemi falalarSa, kuma domin ku yi godiya.

[45:12] Allah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful.

Musulmi suna fahimtar irin waɗannan ayoyi duka a matsayin sanarwar gaskiya da kuma umarni na aiki. Don haka ba abin mamaki ba ne cewa da zarar daular Musulunci ta tsaya da ƙarfi, Musulmi suka tsunduma cikin nau'ikan sabbin abubuwa da samarwa iri-iri.

The Muslims understand these types of verses both as a statement of fact and as a command to do. It is no surprise, then, that as soon as the Islamic state stabilized, the Muslims engaged in all types of innovations and production.

Yana jaddada muhimmancin samar da abinci, Manzon Allah ﷺ ya umarci sahabbansa su ci gaba da abin da suke yi a gona har zuwa minti na ƙarshe na rayuwarsu. A wata riwaya, ya ce ya kamata mutum ya ci gaba da shuka itace ko da ya ga alamun ƙarewar rayuwa a gaban idanunsa.121 A wata riwayar kuma, Annabi ﷺ ya bayyana cewa duk wanda ya shuka itace zai samu lada daga Allah duk lokacin da wani ya ci 'ya'yan itacen itacen; ko da dabbobi sun ci daga cikinsa, ladan zai tabbata. Musulmi a farkon Musulunci sun ɗauki maganganun Annabi ﷺ da muhimmanci, kuma sun tura samar da abinci zuwa matsaka ta ƙarshe.

Stressing the importance of production, the messenger of Allah (PBUH) commanded his companions to continue doing what they are doing in the field to the last minute of their life. In one narration, he said that one should continue planting a tree even if he sees the signs of life ending in front of his eyes.121 In another narration, the Prophet stated that any one who plants a tree will receive a reward from Allah every time someone eats the fruits of the tree; even if animals eat of it, the reward will be granted. Muslims in the early days of Islam took the statements of the Prophet seriously and pushed the production to the furthest limits.

A game ta fannin inganci, Annabi ﷺ ya yi kira ga kammala aikin da mutane suke yi, inda ya ce: "Allah yana son wanda ya kammala aikinsa."122 Haka kuma Annabi ﷺ ya ce, babu wanda zai shiga aljanna a Ranar Alkiyama sai wanda ya kammala aikin da aka dora masa. A wannan ma'auni, Musulunci ya haramta sayar da kowace kaya da ke da lahani sananne. Idan aka gano lahani bayan sayarwa, ana soke cinikin, a mayar da kayan, kuma mai sayarwa zai biya asarar da aka yi saboda sayar da kayan da ke da lahani. Saboda haka, ingancin samarwa wajibi ne a Musulunci, inda Musulmi ke samun lada idan ya cika shi, kuma yana fuskantar hukunci idan ya saba masa. Alkur'ani kuma ya jaddada batun inganci lokacin da ya ce aikin da kowa ya yi zai kasance karkashin sa ido na Allah, da Manzonsa, da kuma jama'ar muminai.123

On the quality side, the Prophet had called for perfection of the work done by people when he said, “Allah loves the one that perfects his job.122” The Prophet also had said that no one will enter heavens on the Day of Judgment unless he had perfected the work he was charged to do. Along this line, Islam prohibits the sale of any merchandise with a known defect. If a defect is detected after the sale, then the sale is revoked and the merchandise is returned, and the seller will have to pay the losses incurred due to the sale of a defected product. As such, the quality of production is an obligation in Islam for which Muslims are rewarded when they achieve it and defaulted when they violate it. The Quran further stresses the issue of quality when it says that the work performed by anyone will be monitored by Allah, his messenger, and the group of believers.123

Tushen tunani na Musulunci, watau imani da Allah da Manzonsa, yana shimfiɗa hanya ga aiki mai inganci. Ƙarfin aiki na ɗaya daga cikin 'ya'yan itatuwa na farko na tashin farko na Musulunci da wayewarsa. Sa'ad da Musulunci ya yi koma baya, ƙarfin aiki ya yi koma baya shi ma (duka ta fuskar yawa da ta ingancin).

The intellectual foundation of Islam, i.e., the belief in Allah and his Messenger, sets the stage for high-quality productivity. Productivity was one of the immediate fruits of the first rise of Islam and its civilization. When Islam declined, so did productivity (both quantitatively and qualitatively).

Baya ga tsarin fahimta na ilimi da aka bayar domin samar da ƙarfin aiki (productivity), Musulunci kuma yana ba da wasu ƙa'idodin tattalin arziki waɗanda ke taimakawa wajen samar da ƙarfin aiki a cikin al'umma. Abubuwan da suka haɗa tattalin arzikin siyasa waɗanda ke ba da gudummawa ga ƙarfin aiki za a tattauna su a cikin sassan da ke biye.

Besides the intellectual framework provided for productivity, Islam also provides a set of economic principles which facilitate productivity in the society. The components of the political economy which contribute to productivity are discussed in the next sections.

Riba, wanda a cikin harshen addini na Musulunci ake kira ribar kuɗi, ko kuma riba a cikin harshen tsarin jari-hujja, an haramta shi gaba ɗaya a Musulunci. Lokacin da Musulunci ya fara kai harin farko mai tsanani kan riba, ya lura cewa riba tana ba da damar zagayowar ci gaban dukiya ta keɓe samarwa. A wasu kalmomi, kuɗi na ƙaruwa ne sakamakon musayar kuɗi kawai. Alƙur'ani ya bayyana cewa riba tsari ne da dukiyar kuɗi ta wani mutum ke ƙaruwa a kan kuɗin wani mutum.124

Usury, otherwise known as Riba in Islamic terms, or interest in capitalistic terms, is categorically prohibited in Islam. When Islam made the first critical assault on usury, it observed that usury allows the cycle of wealth growth to exclude production. In other words, the money grows as a result of monetary exchange only. The Quran explained that usury (Riba) is a process by which the monetary wealth of one human entity grows at the expense of the monetary wealth of another human entity.124

A cikin wayewar zamanin da, kamar Babila da Assuriya, riba ta haifar da abin da ake kira bautar bashi. Masu ba da bashi na iya ba da kuɗinsu ga mutanen da za su miƙa kansu a matsayin tabbacin biya, kuma a lokacin da ba a biya ba, a sayar da su bayi.125 Haka al'amarin ya kasance a tsoffin biranen Girka, Athens da Sparta, inda masu arziki ke zalunci talakawa, suna ƙarfafa su su yi bashi, sannan a mayar da su bayi ko a kore su daga gari.126 Wannan al'ada ta ci gaba a wasu siffofi a cikin Daular Roma da kuma cikin al'ummomin kabilu na Larabawa kafin Musulunci.

Usury in ancient civilizations, e.g., Babylonia and Assyria, produced what was known as debt slavery. Lenders could lend their money to people who would bind their persons as collateral security and sell them into slavery, in the event of nonpayment.125 The same practice existed in old Greek cities of Athens and Sparta where the peasants were oppressed by the rich and encouraged to get into debt and then were reduced to slavery and exile.126 This practice continued in different forms within the Roman Empire and tribal societies of Arabia before Islam.

Watakila mafi fitaccen misali kuma mafi ban mamaki na mummunan tasirin riba a cikin al'umma shi ne shahararren wasan kwaikwayo na William Shakespeare mai suna The Merchant of Venice.127 Shakespeare ya bayyana halin Shylock, mai bayar da bashi Bayahude, wanda ke ba da kuɗi da ribar riba mai yawa, sabanin Antonio, ɗan kasuwa, wanda ke ba da kuɗi ba tare da riba ba. Shylock mai riba ya shirya ya ɗauki ran Antonio saboda bashi da ba a biya ba ko kuma wanda aka jinkirta biyansa.

Perhaps the most outstanding and dramatic visualization of the evil impact of usury on societies is the famous play by William Shakespeare The Merchant of Venice.127 Shakespeare dramatized the personality of Shylock, the Jewish banker, who lends money with larger interest rates versus Antonio, the merchant, who lends money without interest. The usurious Shylock was willing to take the life of Antonio for unpaid or delayed debt.

Ma'anar hoarding (kanzu ko tara dukiya) ita ce tsarin tara dukiya da ajiye ta ta yadda ba za a ƙara amfani da ita ba wajen samar da kayayyaki da ayyuka. Musulunci ya haramta tara dukiya gaba ɗaya, ta hanyar haramta tara zinariya da azurfa, waɗanda su ne kuɗin da ake amfani da su a daular Musulunci.133 Haramta tara zinariya da azurfa muhimmin ka'ida ce a tattalin arzikin siyasa na Musulunci, wacce manufarta ita ce kiyaye samar da kayayyaki da ci gaban tattalin arziki. Biyan sadakar zakka ba ya sauya matsayin tara dukiya zuwa abin da aka halatta. Zakka ka'ida ce da ke da manufar kawar da talauci, yayin da haramta tara dukiya ke da manufar kiyaye samarwa. Waɗannan ka'idoji biyu ba za su ci karo da juna ba. Akasin haka, suna cika juna, kuma suna ba da damar samun tattalin arziki mai karko.

Hoarding is defined as the process of collecting and putting away wealth such that it may no longer be used in the production of goods and services. Islam categorically prohibited the hoarding of wealth when it prohibited the hoarding of gold and silver, being the main currency of the Islamic state.133 The prohibition of hoarding of gold and silver is a major principle in the political economy of Islam aimed at sustaining productivity. Paying the Zakah charity does not change the status of hoarding to a permissible act. Zakah is one principle aimed at eliminating poverty, while the prohibition of hoarding is aimed at sustaining productivity. These two principles cannot be at odd with each other. Rather, they complement one another and allow for a more stable economy.

Zinariya da azurfa a farkon zamanin Musulunci su ne kudin da ake amfani da su wajen hada-hadar kudi. Zinariya da azurfa sun ci gaba da zama kudin daular Musulunci har zuwa lokacin da daular ta rushe a shekarar 1924. Saboda haka, idan Musulunci ya haramta tara zinariya da azurfa, a zahiri ya haramta tara kudi, ko dukiya. Tara kayan ado na yau da kullum da mata ke amfani da su ba ya shiga cikin kangin tara dukiya. Haka nan, ajiye kudi don wani aiki na musamman, kamar gina gida, yin aikin Hajji, ko shirye-shiryen aure, ba a dauke shi a matsayin tara dukiya ba. Tara dukiya, a takaice, hanya ce ta ajiye kudi a waje da zagayen samarwa har na tsawon lokaci mara iyaka.

The gold and silver during the early days of Islam were the currency used for financial transactions. Gold and silver continued to be the currency of the Islamic state until the state collapsed in 1924. So when Islam prohibited the hoarding of gold and silver, it really prohibited the hoarding of money, or wealth. The concept of hoarding does not apply for regular jewelry used by women. Putting money aside for a particular project, such as building a house, performing hajj, or preparation for wedding is not considered hoarding as well. Hoarding, in essence, is a means of keeping money outside the production cycle for indefinite time.

A cikin tsarin samar da kayayyaki na yau da kullum, ana amfani da dukiya wajen sayen kayayyaki da ayyuka, wanda hakan kuma yana samar da riba ga mai samarwa wanda ke samar da kayayyaki da ayyukan. Sakamakon haka, tattalin arzikin samarwa yana bunkasa ta fuskar kayayyaki da ayyukan da ake samarwa, haka kuma ta fuskar dukiya, wadda ta zama wajibi ga samarwa da amfani. Idan an yi tara (hoarding), sai wani sashi na dukiya ya fita daga cikin wannan zagayen, lamarin da ke rage yawan dukiyar da ake da ita don amfani da samarwa. A takaice, Musulunci ya haramta wannan abu, wato a cire wani sashi na dukiya daga zagayen samarwa ta hanyar tara kudi.

In the normal production cycle, the wealth is used to consume products and services, which in turn generate profit for the producer who produces the goods and services. As a result, the economy of production grows in terms of produced goods and services and in terms of wealth, which is necessary for the production and consumption. When hoarding occurs, part of the wealth leaks out of the cycle, which reduces the amount of wealth available for consumption and production. Essentially, Islam prohibited this phenomenon, where part of the wealth is removed from the production cycle through the process of money hoarding.

Ɗaya daga cikin dalilan rikicin kuɗi mafi kwanan nan a duniyar jari-hujja shi ne tara dukiya. Kamfanonin zuba jari da bankuna a Amurka da Turai sun yanke shawarar riƙe wani babban ɓangare na kuɗaɗen zuba jarinsu, kuma sun rage yawan lamunin da suke bai wa jama'a sosai. Babban dalilin fakitin ƙarfafawa da kuɗin ceto da gwamnati ta bai wa bankuna shi ne ƙarfafa ko tilasta bankunan su ci gaba da bayar da lamuni ga jama'a. A takaice, bankunan sun riƙe wani babban ɓangare na kuɗin, suka kuma ajiye shi nesa da zagayen samarwa. Hakika, akwai dalilai na wannan hali; amma duk abin da dalilan suka kasance, idan wani ɓangare na dukiyar ƙasa aka tara shi nesa da zagayen samarwa, samarwa tana raguwa, tattalin arziƙi yana koma baya, kuma tsarin kuɗi yana wahala ƙwarai.

One of the causes of the most recent financial crisis in the world of capitalism was in fact the hoarding of wealth. Investing firms and banks in the United States and Europe decided to withhold a large portion of their money investment and drastically reduced the amount of loans issued to the public. A major motive for the stimulus packages and bailout money given by the government to banks was to encourage or force the banks to resume the process of giving loans to the public. In other words, the banks withheld a large portion of the money and kept it away from the production cycle. Of course, there are reasons for this behavior; but whatever the reasons are, when part of the wealth of a nation is stacked away from the production cycle, the production slows down, the economy downturns, and the financial system suffers a great deal.

Kamar yadda aka tattauna a sama, boye kuɗi (hoarding) wani tsari ne da ake ajiye kuɗi da dukiya a waje da zagayen samarwa; maimakon saka kuɗin a harkar kasuwanci, mai boyewa yana tara su ne, kuma ta haka yana hana tattalin arziki damar saka jari. Haramta boye kuɗi yana tilasta a saka dukiyar da aka tara cikin harkokin jari, musamman idan dukiyar ta yi yawa sosai. Tun da ba a yarda dukiya ta ƙaru ta hanyar riba ba, hanya daya tilo ta ƙara girman dukiyar da aka tara ita ce a sanya ta cikin zagayen samarwa. Daya daga cikin hanyoyin da Musulunci ya gabatar shi ne wata irin haɗin gwiwa da ake kira "Mudharabah." Mudharabah wani nau'in kamfani ne a Musulunci inda abokin tarayya daya ke bada dukiya, abokin tarayya na biyu kuma ya bada aiki. Masu bada dukiya na iya zama mutum daya ko fiye da daya. Haka ma masu bada aiki na iya zama mutum daya ko fiye da daya. Wanda ke bada dukiya yawanci mutum ne da ya fi dukiyar da zai iya kashewa, kuma ba shi da isasshen lokaci ko kwarewar saka kuɗinsa. Wanda ke bada aiki kuwa yawanci mutum ne mai lokaci da kwarewa, amma ba shi da isassun kuɗin saka jari da samarwa. Haɗin gwiwar Mudharabah yana kawo bangarorin biyu zuwa kasuwa, ta yadda ake saka dukiya maimakon boye ta, kuma ana amfani da aiki, kwarewa da ilimi. Sabanin daukar ma'aikata saboda aiki da kwarewa, haɗin gwiwar Mudharabah yana amfani da cikakken kuzarin abokin aikin, domin shi ma ya zama daya daga cikin masu mallakar kamfanin.

As discussed above, hoarding is a process which keeps money and wealth outside the production cycle; instead of investing the money, the hoarder will stack it up and deprives the economy form investment opportunity. The prohibition of hoarding automatically calls for investment of the accumulated wealth, especially when the amount of wealth is excessively large. Since wealth is not allowed to grow through usury, then the only means of growing the accumulated wealth is to keep it in the production cycle. One of the mechanisms introduced by Islam is a form of partnership called “Mudharabah.” Mudharabah is a form of company in Islam where one partner provides wealth and the second partner provides labor. The wealth partner(s) can be one or more individuals. The labor partner can also be one or more individuals. The wealth provider is typically someone who has more wealth than he can spend and does not have sufficient time or skills to invest his money. The labor partner is typically someone who has the time and skills but does not have enough wealth to invest and produce. The Mudharabah partnership brings both parties to the market such that the wealth is invested rather than hoarded, and the labor, skills, and knowledge are utilized. Unlike the employment of labor and skills, the Mudharabah partnership exploits the maximum energy of the labor partner, since he becomes one of the owners of the company.

Haɗin gwiwar Mudharabah yana kawar da ɗaya daga cikin dalilan da ake yawan tara dukiya saboda ita. Mai dukiya wanda zai iya ƙin saka kuɗinsa a kasuwa saboda rashin lokaci, ƙwarewa, ko ilimin saka hannun jari, zai tilasta wa kansa neman abokin haɗin gwiwa wanda ba shi da dukiyar. A takaice, Mudharabah yana ƙara samar da kayayyaki ta ɓangarori biyu: kuɗi da aiki.