A ka'ida, tsarin tattalin arziki yana damuwa da tsarin samarwa da amfani da kayayyaki da ayyuka, yayin da tattalin arzikin siyasa ke ba shi tsarin siyasa da ya dace. Tsarin kuɗi ba lallai ba ne ya zama wani ɓangare na tsarin tattalin arziki. Kuɗi kayan aiki ne da ake amfani da shi wajen auna darajar kayayyaki da ayyuka a lokacin samarwa da amfani. Wannan ma'auni yana da muhimmanci a lokacin musayar kayayyaki da amfani tsakanin masu samarwa da masu amfani. Al'ummomin da suka gabata (kabilu da al'ummomi na farko) sun iya samar da duk kayayyakin da suke bukata don rayuwa da tsira, don haka ba su bukatar ma'auni na bai ɗaya don darajar kayayyakinsu da ayyukansu. Saboda haka, kuɗi ba ya cikin tsarin samarwa da amfani.

In principle, an economic system is concerned with the process of production and consumption of goods and services, while the political economy provides it with the proper political framework. The monetary system is not necessarily a part of the economic system. Money is a tool used to measure the value of goods and services during the production and consumption processes. This measure is required during the exchange of products and benefits between the producers and consumers. Ancient groups of peoples (tribes and primitives societies) were able to produce all the goods they needed to live and survive, and hence did not require a standard measure for the values of their goods and services. Money, therefore, was not part of the system of production and consumption.

Ci gaba da bunƙasar al'ummomi ya haifar da buƙatar mutane su musayar kayayyaki da ayyuka a cikin al'umma guda da kuma tsakanin al'ummomi daban-daban. Da farko, ana gudanar da cinikin kayayyaki da ayyuka ta hanyar musayar gida (barter), wato musayar kaya da kaya, kaya da aiki, ko aiki da aiki. Ɗaya daga cikin misalan da aka ambata a cikin Alƙur'ani shi ne yadda Annabi Musa (AS) ya yi aiki shekara takwas domin ya auri 'yar ma'aikacinsa, Annabi Shu'aibu (AS).135 An gabatar da musayar kayayyaki da ayyuka ta hanyar wani takamaimai ma'auni na musaya, wanda ake kira kuɗi, a shekarun 600-650 kafin haihuwar Annabi Isa.136 Kuɗi ya zama ma'auni na tabbatar da amfanin da ake samu daga kayayyaki da ayyuka. Sai dai kuɗi bai maye gurbin hanyoyin musayar gida ba, a maimakon haka ya samar da wata sabuwar hanya. Saboda haka, ana bayyana kuɗi a matsayin matsakaici da ake auna kayayyaki da ayyuka da shi. Masu jari-hujja (kapitalistoci) sun kira darajar kayayyaki da ayyuka da "farashi" a lokacin da ake auna wannan daraja da kuɗi. Don haka, farashi a tsarin jari-hujja wani suna ne kawai ga darajar musaya ta kayayyaki da ayyuka. A ƙarƙashin Musulunci kuwa, farashin da ake bayarwa da kuɗi ba ƙimar ciki ta abubuwa ba ce; a maimakon haka, kimanta wannan daraja ce.

The progress and advancement of societies created the need for people to exchange goods and services within the same society as well as across societies. Initially, the trade of goods and services was conducted using barter methods through the exchange of goods for goods, goods for services, or services for services. One such example reported in the Quran is when Prophet Moses (PBUH) paid eight years of services in exchange for marrying the daughter of his employer, Prophet Shuaib (PBUH).135 The exchange of goods and services for a specific unit of exchange, called money, was introduced in the period 600-650 BC.136 Money came to be a standard measure for the benefit found in goods and services. However, money did not replace barter exchange methods but provided a new method. Therefore, money is defined as the medium by which goods and services are measured. The capitalists called the value of goods and services “price” when this value is measured by money. So the price under capitalism is another name for the exchange value of goods and services. Under Islam, the price given in money is not an intrinsic value of things; rather it is an estimate of that value.

Farashin kayan masarufi da albashin ma'aikaci, misali, kowannensu yana wakiltar kimantawar al'umma game da darajar wannan kayan da kuma ƙoƙarin wannan ma'aikacin. Wannan kimantawa ta darajar kaya da hidimomi ana bayyana ta ta hanyar ma'auni ƙayyadaddu. Waɗannan ma'auni sukan zama awon da ake auna amfanin da aka samu daga kaya da amfanin da aka samu daga hidima. Waɗannan ma'aunan suna aiki a matsayin matsakaici na musayar kaya, kuma waɗannan ma'aunan su ne kuɗi.

The price of a commodity and the wage of a worker, for instance, each represent the society’s estimate of the value of that commodity and the effort of that worker. This estimation of the value of goods and services is expressed by well-defined units. These units become the measure by which the benefit obtained from a commodity and the benefit obtained from a service is measured. These units would act as a medium of exchange, and these units are money.

Musulunci ya amince da hanyar ciniki irin ta musanya (barter) da kuma amfani da kuɗi wajen gudanar da harkokin ciniki. Mutane suna da damar zaɓar ɗaya daga cikin hanyoyin biyu wajen musayar kayayyaki da ayyuka, bisa yarjejeniyar juna da kuma maslaha ga ɓangarorin da ke cinikin. Ko ta hanyar musanya ko ta hanyar kuɗi, dole ne a bayyana farashin kayan ko aikin a fili yayin aiwatar da musayar. Misali, mutum zai iya sayen doki a madadin yin aiki na mako guda a cikin rumfar dawakan mai siyarwa, muddin an bayyana adadin sa'o'in aiki a kowace rana sosai, ko kuma ya biya oza ɗaya na zinare saboda dokin.

Islam approved barterlike method as well as money for conducting trade transactions. People are allowed to choose either method for the exchange of goods and services based on mutual agreement and the best interest of the trading parties. Either way, using barter or money, the price of the goods or services has to be explicitly defined in the process of exchange. For example, a person can purchase a horse in exchange for working a week in the horse stable of the seller, given that the number of hours of work per day is well defined, or he can pay an ounce of gold for the horse.

Musulunci bai bar tsarin kuɗi a cikin rashin tabbas ba; a maimakon haka ya ƙayyade zinariya da azurfa a matsayin ma'aunin tushe na tsarin kuɗi. Dukansu zinariya da azurfa jama'a da wayewar kai da yawa sun yi amfani da su sosai kafin Musulunci saboda darajar ƙarfe masu daraja a zahirin kansu. Daular Roma ta yi amfani da zinariya a matsayin babban kuɗi kuma ta buga ɗimbin raka'o'in da aka yi da zinariya, a siffa da nauyi bayyanannu; ɗaya daga cikin waɗannan raka'o'in shi ne "denarius" ko dinar, wanda shi ne babban tsabar kuɗin da Roma ta fitar a zamanin jamhuriya da na sarakuna. Dinar na zinariya ya yi amfani a ko'ina cikin Daular Roma da ƙasashen da ke ƙarƙashinta.

Islam did not leave the monetary system undefined; rather it specified the gold and silver as the base units for the monetary system. Both gold and silver were extensively used by societies and civilizations before Islam due to the intrinsic value of these precious metals. The Roman Empire used gold as the main currency and struck several gold-based units at a well-defined shape and weight; one of these units was the “denarius” or the dinar, which was the main coin issued by republican and imperial Rome. The gold dinar was used throughout the Roman Empire and its satellite states.

Daular Farisa ta yi amfani da azurfa a matsayin babban kuɗinta, kuma ta fitar da nau'o'in tsabar azurfa guda uku, wanda ake kira dirham, masu siffofi da nauyi daban-daban. Kabilar Larabawa ta Quraish, inda aka haifi Annabi Muhammad ﷺ, ba ta da kuɗin kanta; a maimakon haka Quraish na amfani da dinari na zinariya na Romawa da dirham na azurfa na Farisa, waɗanda suke karɓa a musayar kayan cinikinsu. Larabawa sun yi amfani da nauyin tsabar zinariya da azurfa a matsayin ma'aunin musayar maimakon adadin tsabar kuɗin.

The Persian empire used silver as its main currency and issued three types of silver coins, called dirham, with different shapes and weights. The Arab tribe of Quraish, where Mohammad the Prophet was born, did not have a currency of its own; rather Quraish used the Roman gold dinar and Persian silver dirham, which they received in exchange of their merchandise. The Arabs used the weight of the gold and silver coins as units of exchange instead of the number of coins.

Bayan bullowar Musulunci, Muhammadu (PBUH) ya amince da amfani da dinari na zinariya da dirhami na azurfa kamar yadda Larabawa a Makka suke amfani da su. Ya kuma amince da nauyin dinarin zinariya, wanda shi ne ma'aunin nauyi da 'yan kasuwar Quraish a Makka suke amfani da shi. An ruwaito cewa Muhammadu ﷺ ya ce: "Nauyin (dinarin zinariya) daidai yake da nauyin da ake amfani da shi a Makka."137 Musulunci na daukar zinariya da azurfa a matsayin tushen kudi kuma ana ganin hakan a fili cikin wadannan misalai:

After the rise of Islam, Mohammad (PBUH) approved the use of gold dinar and silver dirham as was used by the Arabs in Mecca. He also approved the weight of the gold dinar which was the standard weight used by the Quraish merchants in Mecca. It is narrated that Mohammad (PBUH) said, “The weight (of the gold Dinar) is the same as the weight used in Mecca.”137 The Islamic consideration of gold and silver as a base for currency is further evident in the following cases:

1. Lokacin da Musulunci ya hana tara dukiya, ya hana tara zinariya da azurfa kawai, duk da cewa dukiya ta hada da duk wani abu da za a iya mallaka. Dukiya ta hada da kudi (zinariya da azurfa), fili, dabbobi, hatsi, da abubuwa da yawa. Sai dai tara dukiya ta shafi dukiyar kudi kawai; ba ta shafi sauran nau'o'in dukiya ba. Ana iya boye wasu kaya da kayayyaki kamar abinci, amma wannan aiki yana karkashin kalmar mamaye kasuwa (ihtikar) ba tara dukiya ba, wanda manufarsa ita ce tada farashin kaya. An ambaci haramcin mamaye kasuwa a wurare da dama a cikin Alkur'ani da Sunnah. Tara kudi kawai ne ke katse zagayowar samar da kaya. Saboda haka, haramta tara zinariya da azurfa alama ce ta kai tsaye cewa zinariya da azurfa su ne kudin kasa a cikin Dauloli Musulunci. Don haka ayar da ta haramta tara zinariya da azurfa, a zahiri, tana nufin tara kudi, kuma tana tabbatar da zinariya da azurfa a matsayin tushen kudi.

1. When Islam prohibited the hoarding of wealth, it only prohibited the hoarding of gold and silver despite the fact that wealth includes any property that can be owned. Wealth includes money (gold and silver), land, cattle, grains, and much more. However, hoarding applies only to monetary wealth; it does not apply to other forms of wealth. It is possible for people to stash away certain goods and commodities such as food items, but this act falls under the term monopoly rather than hoarding, which aims at raising the prices of goods. The prohibition of monopoly is referenced in other places in the Quran and Sunnah. It is the hoarding of money alone which interrupts the production cycle of goods. Therefore, prohibiting the hoarding of gold and silver is an indirect reference to the fact that gold and silver constitute the monetary currency in the Islamic state. Hence the verse which prohibits the hoarding of gold and silver in fact refers to the hoarding of money and established gold and silver as the money base.

Waɗanda suke tara zinariya da azurfa, ba sa ciyarwa a hanyar Allah, to ka sanar da su cewa azaba mai tsanani tana jiransu.

[9:34] And those who hoard gold and silver and do not spend them in the way of Allah, let them know that a severe punishment is awaiting them.

2. Musulunci ya haɗa zinariya da azurfa da wasu dokoki da suka shafi hada-hadar kuɗi. Misali, Musulunci ya ayyana takamaiman adadin zinariya a matsayin tara da za a biya a madadin kisan kuskure (wanda aka sani da Diyya ko kuɗin jini). An ruwaito cewa Manzon Allah ﷺ ya ce: "Diyyar rai ɗaya za ta zama raƙuma 100 . . . kuma ga masu hada-hadar zinariya kuwa dinare 1000." Haka nan an kimanta wasu tarar cikin zinariya da/ko azurfa. Mafi ƙarancin adadin dukiyar da aka sata wanda ke jawo hukuncin yanke hannu shi ma an kimanta shi da zinariya. Al-Bukhari ya ruwaito daga Aisha cewa Manzon Allah ﷺ ya ce: "Ana yanke hannu saboda satar kwata na dinare (na zinariya) ko fiye da haka." Haɗa wasu dokokin kuɗi da dinare da dirham yana sa dinare mai nauyin zinariya, da dirham mai nauyin azurfa, su zama ma'aunin kuɗi da ake auna darajar kayayyaki da ayyuka da shi. Wannan ma'aunin kuɗi shi ne tushen kuɗin ƙasa a Daular Musulunci.

2. Islam has linked gold and silver to a set of rules which involve monetary transactions. For example, Islam named a specific amount of gold as a fine to be paid in lieu of a killing by mistake (known as Diyyah or blood money). Messenger of Allah was reported to have said, “The blood money for one soul would be 100 camels . . . and for those who deal in gold is 1000 Dinars.”138 Other fines were estimated in terms of gold and/or silver as well. The minimum amount of stolen wealth which invokes the punitive rule of hand amputation is also estimated in gold. Al-Bukhari reported on the authority of Aisha that the Messenger of Allah said, “The hand is cut for the theft of one-quarter (gold) dinar and up The attachment of certain financial rules with the dinar and the dirham makes the dinar with its weight in gold, and the dirham with its weight in silver, the monetary unit by which the values of goods and services are measured. This monetary unit constitutes the base for the money currency in the Islamic state.

3. Manzon Allah ya ƙayyade cewa zinariya da azurfa su zama kuɗi, kuma ya sanya su kaɗai ma'aunin kuɗi don kimanta kayayyaki da ayyuka, ya kuma tabbatar da cewa dukkan ciniki a yi su bisa tushensu. Haka kuma ya kafa ma'aunin wannan kuɗi, waɗanda aka sani sosai kuma aka yaɗu a zamanin Manzon Allah ﷺ, kowa a cikin mutane yana amfani da su sosai. An kuma tabbatar cewa Manzon Allah ﷺ ya amince da su. Dukkan cinikayya da auren aure ana yin su da zinariya da azurfa, a matsayinsu na kuɗi, kuma wannan an rubuta shi a cikin hadisai masu yawa na Annabi ﷺ. Manzon Allah ﷺ ya ƙayyade nauyin zinariya da azurfa da takamaiman nauyi, wato nauyin mutanen Makka. Abu Dawud da An-Nasa'i sun ruwaito daga Ibn Umar cewa Manzon Allah ﷺ ya ce: "Nauyin ya kasance irin na mutanen Makka." 4. Lokacin da aka wajabta zakkar kuɗi, Musulunci ya ƙayyade mafi ƙarancin adadin kuɗin da ya cancanci zakka ta fuskar zinariya da azurfa. Wannan wata alama ce ta cewa kuɗi shine zinariya da azurfa.

3. The messenger of Allah has determined that gold and silver be used as money, and exclusively made them the monetary measure to evaluate goods and services, and ensured that all transactions be conducted with them as their basis. He also established the units of this money, which were well-known and widespread during the lifetime of the messenger of Allah and they were widely used by all people. It has also been established that the messenger of Allah approved of them. All trade and marriage transactions were conducted in gold and silver, in their quality as money, and this has been documented in numerous Hadeeths of the Prophet. The Messenger of Allah has determined the weight of gold and silver with a specific weight, which was the weight of the people of Mecca. Abu Dawud and An-Nisai reported on the authority of Ibn Umar that the Messenger of Allah said, “The weight should be that of the people of Mecca.” 4. When the Zakah dues on money was decreed, Islam determined the minimum amount of money which qualifies for Zakah in terms of gold and silver. This is another reference to money as being the gold and silver.

5. Ka'idojin musayar kuɗi sun ƙayyade ka'idojin musaya tsakanin kuɗin zinariya da na azurfa kawai; wannan yana zama hujja bayyananniya cewa kuɗi ya kamata ya dogara ne kawai da zinariya da azurfa. At-Tirmidhi ya ruwaito cewa Manzon Allah ﷺ ya ce: "Ku sayar da zinariya da azurfa yadda kuke so, amma hannu da hannu (ba tare da jinkiri ba)." Al-Bukhari ma ya ruwaito cewa Manzon Allah ﷺ ya ce: "Zinariya da azurfa za su zama riba, sai dai idan hannu da hannu ne (ba tare da jinkiri ba)." Ingantaccen tushe na tsarin kuɗi yana da muhimmanci ga zaman lafiyar tsarin kuɗi da na tattalin arziki baki ɗaya, saboda haka Musulunci ya shimfiɗa ka'idojin tushen kuɗi, bai bar su a fayyace ba ko kuma a ƙarƙashin sauyin yanayin tattalin arziki ba. Dokokin Shari'ah koyaushe suna komawa ga zinariya da azurfa a duk lokacin da al'amarin ya shafi mu'amalar kuɗi. Saboda haka, kuɗin da ke cikin tattalin arziki da siyasar Musulunci zai zama zinariya da azurfa, ko kuma wanda ke dogara da zinariya da azurfa. Ana sa ran cewa tashin jihar Musulunci ta gaba zai shaida komawa mai ƙarfi zuwa ma'aunin zinariya da azurfa, mai ƙarfi da tsayayye, a matsayin tushen tsarin kuɗi.

5. The rules of currency exchange specified the rules of exchange between gold and silver currencies only; this serves clear evidence that money should be based on gold and silver only. Tirmidhi reported that the Messenger of Allah said, “Trade gold for silver as you wish, but hand to hand (without delay).” Bukhari also reported that the Messenger of Allah said, “Gold for silver would be Riba, unless it was hand to hand (without delay).” A solid base for monetary foundation is essential for the stability of both the financial and economic systems, and thus Islam has laid down the rules for the monetary foundation and did not leave them undefined or subject to the fluctuation of the economic conditions. The Shari’ah laws have always referred to gold and silver whenever the subject matter involved monetary transaction. Consequently, the currency within the Islamic political economy would be gold and silver, or based on gold and silver. The rise of the next Islamic state is expected to witness a decisive return to a more solid and stable gold and silver standard as a base for the financial system.

Ma'aunin zinariya da azurfa ba ya hana sauran nau'ikan musaya. Ana iya musayar kaya da kaya, da kuma ayyuka, ta hanyar musayar kai-tsaye irin ta barter. Darajar kayayyaki da ayyuka za ta ci gaba da kasancewa ana kimanta ta bisa ga amfanin da ke cikin waɗannan kayayyaki. Ma'aunin zinariya da azurfa yana aiki ne kawai ga kuɗi da musayar kuɗi.

The gold and silver standard does not exclude other forms of exchange. Products could be exchanged for products and services in a barterlike method. The value of products and services will continue to be estimated based on the benefits inherent in these goods. The gold and silver standard only applies to money and monetary exchange.

Ƙarfin farko na Musulunci ya yi amfani da zinariya da azurfa a matsayin tushen musayar kuɗi. A farkon zamanin Musulunci, al'ummar Musulunci karkashin jagorancin Annabi Muhammad ﷺ sun yi amfani da tsabar zinariya da azurfa da Romawa, Farisawa, da daulolin Yemen suka yi. Musulmai, kamar Larabawa kafin Musulunci, suna amfani da waɗannan tsabar ta nauyinsu maimakon ta adadinsu. Gaskiyar cewa Annabi ﷺ ya amince da amfani da su haka ya sa amfani da tsabar zinariya da azurfa ya zama dokar Musulunci, duk da cewa an riga an yi amfani da su kafin Musulunci. Amfani da tsabar Romawa, Farisawa, da na Yemen ya ci gaba tsawon shekaru saba'in da biyar na farko na al'ummar Musulunci, har zuwa lokacin da Khalifa Abdul Malik bin Marwan140 ya buga sababbin tsabar zinariya da azurfa na Musulunci. Ya buga dinari da zinariya, da dirhami da azurfa, kuma ya yi amfani da rubutun Larabci na Musulunci don bambance tsabar Musulunci da sauran. Nauyin dinari ya kasance gram 4.25 na zinariya, kuma nauyin dirhami ya kasance gram 2.98 na azurfa. Waɗannan nauyuka sun dace da nauyin tsabar da Romawa da Farisawa suka buga, waɗanda Larabawan Makka suka yi amfani da su kafin Musulunci. Tsarin zinariya da azurfa ya ci gaba a tsawon wanzuwar al'ummar Musulunci, har sai da aka soke shi a shekarar 1924 a Istanbul.

The first rise of Islam utilized the use of gold and silver as a base for monetary exchange. During the early days of Islam, the Islamic state under the leadership of Prophet Mohammad (PBUH) used the gold and silver coins produced by the Romans, Persians, and Yemeni dynasties. The Muslims, like the Arabs before Islam, used these coins in terms of their weights rather than numbers. The fact that the Prophet approved their use as such makes the use of gold and silver coins an Islamic rule, although they were in use before Islam. The use of Roman, Persian, and Yemeni coins continued for the first seventy-five years of the rise of the Islamic state, until Caliph Abdul Malik Bin Marwan140 struck new Islamic gold and silver coins. He minted the dinar in gold and the dirham in silver and he used Islamic Arabic script to distinguish the Islamic coins from others. The weight of the dinar was 4.25 grams of gold and the weight of the dirham was 2.98 silver grams. These weights were consistent with the weights of the coins struck by the Romans and Persians and used by the Arabs in Mecca before Islam. The gold and silver standard continued throughout the existence of the Islamic state until it was abolished in 1924 in Istanbul.

Bayan amfani da zinariya da azurfa, daular Musulunci ta kuma yi amfani da tsabar tagulla wajen sayi da sayarwa na kayayyaki marasa daraja masu sauƙin kuɗi. Duk da haka, tsabar tagullar koyaushe tana iya canzawa zuwa dinare na zinariya ko dirhami na azurfa. Abin da ake nufi shi ne Musulunci yana halatta amfani da kudi da aka buga ta kowace irin siffa (zinariya, azurfa, tagulla, takarda, ko alamomin dijital) matukar wannan kuɗin yana iya canzawa zuwa zinariya, watau yana da goyon bayan zinariya. Tun da ma'aunin zinariya da azurfa dokar Shari'ar Musulunci ce, za a haramta wa daular Musulunci ta fitar da takardun kudi wadanda ba a goyon bayansu gaba ɗaya da zinariya ko azurfa ba, kuma za a haramta wa dauka ta rage darajar takardun kudi bisa ga daidaiton zinariya da azurfa da aka kafa tun farko. Amincin kudin Musulunci, da kuma yarda da shi, ya kamata ya zama karfi mai daidaita tattalin arzikin siyasar Musulunci. Wannan kuma ya kamata ya dorewa tare da kara amincewa da tsarin hada-hadar kudi na Musulunci, musamman domin duniya ta sha wahala sosai saboda sauye-sauyen kudi a karkashin mulkin tattalin arzikin jari-hujja.

Besides the use of gold and silver, the Islamic state also used copper coins for buying and selling negligible low-cost items. However, the copper coins were always convertible to gold dinars or silver dirhams. The point is that Islam allows the use of currency printed in any form (gold, silver, copper, paper, digital tokens) as long as that currency is convertible to gold, i.e., backed by gold. Because the gold and silver standard is a Shari’ah Islamic law, it would be prohibited for the Islamic state to issue paper money which is not completely backed by gold or silver, and it would be prohibited for the state to devalue the paper money against the pre-established gold and silver equivalence. The integrity of the Islamic currency, and hence the confidence in such currency, should serve as a stabilizing force in the Islamic political economy. This should also sustain and increase the trustworthiness of the Islamic financial system, especially since the world had suffered a great deal from currency fluctuations under the dominance of capitalist economy.

A cikin tsarin jari-hujja, ma'aunin zinariya ya fuskanci koma-baya da dama, duk da cewa al'ummomin duniya sun amince da ma'aunin zinariya a ƙarshen Yaƙin Duniya na Farko da na Biyu. Musulunci yana ɗaukar amfani da zinariya da azurfa a matsayin tushen kuɗi, wata doka ta Musulunci wadda shugabannin ƙasa ba za su iya keta ta ba, kuma ba ta dogara ga yanayin kasuwa ko harkokin ƙasashen duniya ba.

Under capitalism, the gold standard had suffered several setbacks even when the world community had agreed on the gold standard at the end of the first and second world wars. Islam considers the use of gold and silver a base for currency, an Islamic rule which cannot be violated by the executives of the state and is not subject for the conditions of the market or the international affairs.

Baya ga gaskiyar cewa ma'aunin zinariya (gold standard) doka ce halal a Musulunci, yana da fa'idodi da dama, wadanda idan aka yi la'akari da su, za su mayar da ma'aunin zinariya ma'auni mai inganci ga al'ummar duniya baki daya. A tarihin kudi, har zuwa Yakin Duniya na Farko, dukkan duniya tana amfani da ma'aunin zinariya da azurfa. Babu wasu ma'auni da duniya ta sani har zuwa lokacin. Tsadar yakin da kuma harkokin mulkin mallaka na daular da suka ci gaba bayan yakin ne suka haifar da rushewar ma'aunin zinariya da gabatar da takardun kudi marasa tallafin zinariya ko azurfa. Da yake sun fahimci muhimmancin ma'aunin zinariya ga kwanciyar hankali na kudi da tattalin arziki, wasu kasashen Turai da Amurka sun yi kokarin mayar da ma'aunin zinariya a shekarar 1933 amma sun kasa saboda matsin lamba mai tsanani na koma bayan tattalin arziki. A karshen Yakin Duniya na Biyu, Amurka da kasashen Turai da wasu kasashe da dama sun amince cewa ma'aunin zinariya yana da muhimmanci ga zaman lafiyar tattalin arzikin duniya, saboda haka ga zaman lafiyar duniya, daga bisani suka rattaba hannu kan Yarjejeniyar Bretton Woods.141

Besides the fact that the gold standard is an Islamically lawful rule, it has several benefits, which if considered, would make the gold standard a viable global standard for the world community at large. Throughout the history of money and up until the First World War, the whole world operated the gold and silver standards. No other standards were known to the world until then. The heavy cost of the war and the imperial colonial world affairs which persisted after the war led to the collapse of the gold standard and the introduction of paper money with no gold or silver backup. Realizing the importance of the gold standard for the financial and economic stability, several European countries and the United States tried in 1933 to restore the gold standard but failed under the heavy pressure of depression. At the end of the Second World War, the United States and Europe and several other nations concurred that a gold standard is essential to the stability of the global economy and hence to world peace and subsequently signed the Bretton Woods Agreement.141

A shekarar 1971, Amurka ta soke ma'aunin zinariya da kanta, ta kuma tilasta kusan dukkan sauran ƙasashe su riƙa tara daloli na Amurka maimakon ajiyar zinariya. Tun a shekarun saba'in, an yi kira da yawa na a sake fasalin tsarin kuɗi na duniya don magance matsalar yawo da jari ba tare da iyaka ba. Duk da haka, sai a ƙarshen shekarar 2008 ne wannan ra'ayi ya fara samun goyon baya mai ƙarfi daga manyan shugabannin siyasa. A ranar 26 ga Satumba, 2008, shugaban Faransa Nicolas Sarkozy ya ce: "Dole ne mu sake tunanin tsarin kuɗi tun daga tushe, kamar yadda aka yi a Bretton Woods."142 A ranar 13 ga Oktoba, 2008, Firayim Ministan Birtaniya Gordon Brown ya ce shugabannin duniya dole ne su taru don amincewa da sabon tsarin tattalin arziki: "Dole ne mu samu sabon Bretton Woods, mu gina sabon tsarin kuɗi na duniya don shekarun da ke gaba."143 Babu shakka, ma'aunin zinariya yana da fa'idodi masu yawa ga al'ummar duniya. Waɗannan fa'idodin sun haɗa da kamar haka:

A cikin tsarin tattalin arziki na Musulunci, farashi an bayyana shi da cewa kimantawar al'umma ce game da darajar kayayyaki, kuma albashi an bayyana shi da cewa kimantawar al'umma ce game da darajar ayyuka. Kuɗi kuwa shi ne matsakaicin da ake bayyana wannan kimantawa ta hanyarsa. Shi ne matsakaicin da ke ba mutane damar auna kayayyaki da ayyuka daban-daban, da kuma mayar da su zuwa tushe guda ɗaya, don haka ya sauƙaƙa kwatanta tsakanin kayayyaki daban-daban da tsakanin ayyuka daban-daban ta hanyar mayar da su zuwa ma'auni guda ɗaya na gama-gari wanda ke aiki a matsayin ma'auni na gaba ɗaya. Ana biyan farashi don kayayyaki, kuma ana biyan albashi ga ma'aikata, bisa wannan ma'auni, wato kuɗi.

In the Islamic economic framework, the price is defined as the society’s estimate of the value of goods, and the wage is defined as the society’s estimate of the value of services. Money, on the other hand, is the medium by which this estimate is expressed. It is the medium which enables people to measure various goods and services and refers them to one common base, thus facilitating the process of making a comparison between various goods and between various services by referring them to one general unit which serves as the general standard. Prices are paid for goods and wages are paid for workers on the basis of this unit, which is money.

Darajar kuɗi ana kimanta ta ne ta ikon sayayyarsa, watau da yawan kayayyaki da ayyuka da mutum zai iya saya da raka'a ɗaya ta kuɗin. Saboda haka, matsakaicin da al'umma ke kimanta darajar kayayyaki da ayyuka dole ne ya kasance yana da ikon saye domin ya cancanci zama kuɗi, watau wani iko da kowane mutum zai iya samun kayayyaki da ayyuka da shi.

The value of money is estimated by its purchasing power, i.e., by how many goods and services a person could buy with one unit of the money. Therefore, the medium by which the society estimates the value of goods and services must have a purchasing power in order to qualify as money, i.e., a power with which any person could acquire goods and services.

Wannan matsakaici dole ne ya kasance yana da ƙima ta asali, ko kuma ya dogara ne akan wata ƙima ta asali, watau ya zama yana da daraja da al'umma ke amincewa da ita, domin a ɗauke shi a matsayin kuɗi. Wannan ita ce ainihin abin da ke baiwa zinariya da azurfa damar zama tushen kuɗi; zinariya da azurfa suna da ƙima ta asali wadda al'ummomi suka amince da ita tun daga tarihin ɗan Adam. An yi amfani da su a matsayin ƙarfe mai daraja, a matsayin kayan ado ga maza da mata, a matsayin kayan jingina da tabbacin bashi, da kuma a matsayin ma'aunin musayar kaya. Duk da haka, tsarin fitar da kuɗi (raka'o'i masu ikon saye) ba iri ɗaya ba ne a dukkan ƙasashen duniya. Wasu ƙasashe na iya karɓar kuɗin da ke da ƙima ta asali (zinariya da azurfa) ko kuma wanda ya dogara ga wata ƙima ta asali. Wasu ƙasashe kuma na iya karɓar kuɗin al'ada (wanda ba a iya musanya shi da zinariya ba), watau sun amince da wani abu a matsayin kuɗi, sannan suka ba shi ikon saye ta hanyar doka ko dokar gwamnati; a wannan yanayi, kuɗin ba shi da ƙima ta gaskiya a kansa.

Musayar kuɗi shi ne tsarin canza wani kuɗi zuwa wani. Wannan na iya kasancewa ko dai musanya kuɗi irin ɗaya da wani irin ɗaya, kamar musayar zinariya da zinariya, da azurfa da azurfa, ko kuma musayar wani nau'in kuɗi da wani nau'i daban, kamar musayar zinariya da azurfa ko akasin haka.

Currency exchange is the process of converting one currency for another. This would be either exchanging one currency for another of the same type, such as the exchange of gold for gold, and silver for silver, or the exchange of one currency type for another one of a different type, such as the exchange of gold for silver or vice versa.

Musayar kuɗaɗe masu irin wannan jinsi an halatta a Musulunci bisa sharuɗɗa biyu. Na farko, musayar dole ta kasance daidai adadi iri ɗaya, na biyu kuma, musayar dole ta faru a lokaci guda. Annabi ﷺ ya ruwaito yana cewa: "Musayar zinariya da zinariya dole ne a yi ta da nauyi daidai da adadi daidai; idan ba haka ba, bambancin shi ne Riba (ribar haram)."144 Haka ma dokar take aiki ga musayar tsabar azurfa da tsabar azurfa. Misali, ka ɗauka wani mutum yana da guntun zinariya mai nauyin gram ɗari, yana son ya musanya shi da guntu biyar ƙanana na zinariya. Wannan ciniki ana halatta shi ne kawai idan jimillar nauyin ƙananan guntuna biyar ya kai gram ɗari. Haka kuma, musayar dole ta faru a lokaci guda, watau mutumin da yake da guntun gram ɗari ya miƙa guntunsa a daidai lokacin da zai karɓi ƙananan guntuna biyar. A takaice, ba a yarda a bayar da babban guntun a karɓi guntu biyar a raba-gardama, a lokuta daban-daban ba. Musulunci yana ɗaukar wannan ciniki a matsayin haram kuma yana ɗaukarsa a matsayin wani nau'in Riba. Wannan doka ana shimfiɗa ta ga dukkan nau'ikan kuɗaɗe. Saboda haka, idan wani yana son sayen dala da dala ko yuro da yuro, to dole adadin musayar ya zama iri ɗaya, kuma a karɓi kuɗin cikakke a lokacin da ake aiwatar da cinikin.

The exchange of currencies which belong to the same type is allowed in Islam under two conditions. First, the exchange has to be for the exact same amount, and second, the exchange has to take place at the same time. The Prophet (PBUH) is reported to have said, “The exchange of gold for gold must be done with equal weight and exact amount; otherwise the difference is Riba (usury).”144 The same rule applies to the exchange of silver coins for silver coins. For example, assume that some person has a one-hundred-gram piece of gold and wants to exchange it for five smaller pieces of gold. This transaction is permitted only if the five smaller pieces of gold have a total weight of one hundred grams. Also, the exchange has to take place at the same time, i.e., the person with the one-hundred-gram piece should hand in his piece at the same time when he receives the five smaller pieces. In other words, it is not allowed to give the large piece and receive the five pieces in installments at different times. Islam considers this transaction illegal and treats it as a form of Riba. This rule is extended to all types of currencies. So, if someone wants to buy dollars with dollars or euros with euros, then the amount of exchange must be the same and the money should be received in full at the time of executing the transaction.