Manufofin tattalin arziki shi ne manufar dokokin da ke tafiyar da harkokin rayuwar ɗan Adam. Manufofin tattalin arziki a Musulunci shi ne tabbatar da biyan dukkan buƙatun rayuwa na asali ga kowane mutum gaba ɗaya, da kuma ba shi damar biyan bukatun jin daɗinsa gwargwadon iyawarsa, a matsayinsa na mutumin da ke rayuwa a wata al'umma ta musamman, wacce take da wata hanyar rayuwa. Don haka Musulunci yana duba kowane mutum da kansa, ba jimlar mutanen da ke zaune a ƙasa ba. Yana duba shi da farko a matsayin ɗan Adam, wanda wajibi ne a biya dukkan buƙatunsa na asali gaba ɗaya, sannan yana duba shi a matsayinsa na takamaiman mutum, don ba shi damar biyan bukatun jin daɗinsa gwargwadon iyawa. Musulunci kuma yana duba shi a lokaci guda, yana ɗaukarsa a matsayin mutumin da ke da alaƙa da wasu ta wasu dangantaka da ake gudanarwa ta wata hanya, bisa wani tsari na musamman. Manufar manufofin tattalin arziki a Musulunci ba ta kasance kawai ɗaga matsayin rayuwa a ƙasa ba tare da duba tabbatar da haƙƙoƙin rayuwa ga kowane mutum gaba ɗaya. Haka kuma ba ta kasance kawai samar da hanyoyin biyan bukata a cikin al'umma ba, barin mutane su yi ta ɗiban abin da za su iya daga waɗannan hanyoyin ba tare da tabbatar da haƙƙin samun abin rayuwa ga kowane mutum ba. Maimakon haka, tana magance matsalolin asali na kowa a matsayinsa na ɗan Adam, wanda ke rayuwa bisa dangantaka ta musamman, sannan tana ba shi damar ɗaga matsayin rayuwarsa da samun kwanciyar hankali ga kansa, bisa wata hanyar rayuwa ta musamman. Saboda haka, ta bambanta da duk sauran manufofin tattalin arziki.

The economic policy is the objective of the laws which deal with the management of human affairs. The economic policy in Islam is to secure the satisfaction of all basic needs for every individual completely, and to enable Him to satisfy his luxuries as much as He can, as a person living in a particular society, which has a certain way of life. So Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at Him as a human being first, who needs to satisfy all of his basic needs completely, then it looks to Him in his capacity as a particular individual, to enable Him to satisfy his luxuries as much as possible. Islam looks to Him at the same time, considering Him a person linked with others by certain relationships run in a certain way, according to a particular fashion. The purpose of the economic policy in Islam is not to only raise the standard of living in the country without looking to secure the rights of life for every individual completely. Nor is it just to provide the means of satisfaction in the society, leaving people free to take from such means as much as they can, without securing the right of livelihood for each individual. Rather, it addresses the basic problems of everyone as a human being, who lives according to particular relationships, then enabling Him to raise his standard of living and achieve comfort for himself, according to a particular fashion of life. As such it is different from all other economic policies.

Yayin da Musulunci ke kafa dokokin tattalin arziki ga ɗan Adam, yana danganta doka ga mutum ɗaya don tabbatar masa da haƙƙin rayuwa da kuma samun jin daɗin rayuwa, a lokaci guda kuma yana tabbatar da cewa al'umma tana da hanyar rayuwa ta musamman. Don haka yana la'akari da abin da al'umma ya kamata ta zama, a lokaci guda yana neman tabbatar da rayuwa da kuma ba da damar samun jin daɗi mai gamsarwa. Yana sanya ra'ayinsa game da abin da al'umma ya kamata ta kasance a matsayin tushe ga ra'ayinsa game da rayuwa da wadata. Saboda haka, za a ga cewa dokokin Allah (Ahkam Shari'ah) sun tabbatar da biyan dukkan buƙatun rayuwa na asali (abinci, tufafi da masauki) gaba ɗaya, ga kowane ɗan ƙasa a cikin Ƙasar Musulunci. Ana cimma wannan ta hanyar wajabta wa kowane mutum mai iya aiki ya yi aiki, domin ya biya buƙatun rayuwarsa ta asali da na waɗanda yake ciyarwa. Musulunci yana wajabta wa 'ya'ya ko magada su tallafa wa iyaye idan ba su iya aiki ba, ko kuma yana wajabta wa Baitul-Mal (Asusun Jiha) yin hakan idan babu wanda zai tallafa musu. Haka kuma, Musulunci yana bukatar mutum ya tabbatar wa kansa da waɗanda yake ciyarwa biyan buƙatun rayuwa na asali, watau isasshen abinci, tufafi da masauki. Sannan Musulunci yana ƙarfafa mutum ya nemi abubuwan jin daɗin rayuwa gwargwadon iyawarsa.

While putting the economic rules for the human being, Islam relates the legislation to the individual to secure the right of livelihood and to secure the luxuries, while it verifies that the society has a special way of life. So, it takes into consideration what the society should be, at the same time it seeks to secure livelihood and to enable satisfying luxuries. It makes its view towards what the society ought to be as a basis for its view towards the livelihood and prosperity. Therefore, one will find that the divine rules (Ahkam Shari’ah) have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State. This is achieved by obliging each capable person to work, so as to achieve the basic needs for himself and his dependants. Islam obliges the children or the heirs to support the parents if they are not able to work, or obliges the State Treasury (Bait ul-Mal) to do so, if there is nobody to support them. As such, Islam requires that the individual secures for himself and his dependants the satisfaction of the basic needs i.e. adequate foodstuffs, clothing and housing. Islam then encourages the individual to secure the luxuries of life as much as He can.

Haramtacciyar, Musulunci ya kuma hana gwamnati kwace dukiya ta hanyar sanya haraji, sai dai a lokuta da ya wajaba a kan dukkan Musulmai su kula da abu kamar yunwa ko Jihadi. Haraji ana karbarsa ne kawai a kan dukiyar da ta zarce abin da kowane mutum yake amfani da shi a kullum don biyan bukatunsa na asali da kuma kayan alatu. Ta haka ne yake tabbatar wa kowa hakkin samun abincin yau da kullum, kuma yake saukaka samun kayan alatu. A lokaci guda, Musulunci ya kafa iyakoki da mutum zai iya samun kudi a cikinsu don biyan bukatunsa na asali da na alatu, kuma ya tsara dangantakarsa da wasu bisa wata hanya ta musamman. Saboda haka Musulunci ya haramta wa Musulmai kera da shan giya, kuma ba ya ganinta a matsayin kayan tattalin arziki. Musulunci ya haramta karbar riba (usury, interest, da sauransu) da amfani da ita a cikin mu'amala ga duk wanda yake da zama dan kasar Musulunci. Ba ya ganin riba a matsayin kayan tattalin arziki, ko ga Musulmai ko ga wadanda ba Musulmai ba. Saboda haka Musulunci yana ganin abin da al'umma ya kamata ta kasance a lokacin amfani da kowace dukiya a matsayin ginshiki na asali wajen amfani da kayan tattalin arziki.

Islam also prevents the government from taking property through the imposition of taxes, except in cases where it is obligatory upon all Muslims to care for e.g. famine or Jihad. Tax then is taken only on the wealth which exceeds that which each individual normally uses to satisfy his basic needs and luxuries. In this way, it achieves the right of livelihood for everyone individually, and facilitates the securing of the luxuries. At the same time, Islam sets certain limits within which the individual can earn in order to satisfy his basic needs and luxuries, and organises his relationships with others according to a particular fashion. So Islam prohibits the production and consumption of wine by Muslims, and it does not consider it an economic material. Islam prohibits the taking of riba (usury, interest, etc.) and its usage in transactions for everyone who holds Islamic citizenship. It does not consider Riba as an economic commodity, whether for Muslims or non-Muslims. So Islam considers what the society ought to be when utilising any property as a fundamental basis for utilising the economic commodity.

Musulunci bai raba mutum da kasancewarsa ɗan Adam ba, haka kuma bai raba ɗan Adam da kasancewarsa wani takamaiman mutum ba. Haka nan, Musulunci ba ya ɗaukar abin da al'umma ya kamata ta zama a matsayin wani abu daban da batun tabbatar da biyan bukatun asali ga kowane mutum, da kuma ba shi damar biyan bukatunsa na jin daɗi. Maimakon haka, Musulunci yana sanya biyan bukatu da abin da al'umma ya kamata ta zama a matsayin abubuwa biyu da ba za a iya raba su da juna ba, amma yana sanya abin da al'umma ya kamata ta zama a matsayin tushen biyan bukatu. Domin cika dukkan bukatun asali gaba ɗaya, da kuma ba da damar biyan bukatun jin daɗi, kayayyakin tattalin arziƙi ya kamata su kasance a hannun mutane, kuma ba za su kasance a hannunsu ba sai sun yi ƙoƙarin neman su. Saboda haka, Musulunci yana ƙarfafa mutane su yi aiki don samun abin rayuwa, su nemi arziƙi, su yi ƙoƙari. Kuma ya wajabta yin ƙoƙarin neman arziƙi. Allah (SWT) ya ce:

Islam did not detach the individual from being human, nor the human being from being a particular individual. Furthermore, Islam does not consider what the society ought to be separate from the issue of securing the satisfaction of the basic needs for every individual, and enabling Him to satisfy his luxuries. Rather, Islam makes the satisfaction of the needs and what the society ought to be, as two inseparable matters from each other, but by making what the society ought to be as a basis for satisfying the needs. For the sake of satisfying all the basic needs completely, and to enable satisfaction of the luxuries, the economic commodity should be available to people, and it will not be available to them unless they strive to earn it. Therefore, Islam urges people to earn, seek the provision and strive. And it made striving to earn the provision compulsory. Allah (swt) said:

“Saboda haka ku yi tafiya a cikin hanyoyin ƙasa, ku ci daga arzikinsa.” [Al-Mulk: 15] Duk da haka, wannan ba yana nufin cewa Musulunci ya shiga cikin samar da dukiya ba, ko kuma ya bayyana al’amuran fasaha da suka shafi ƙara samarwa, ko yawan samarwar, domin hakan ba shi da alaƙa da samarwa. A maimakon haka, yana ƙarfafa aiki domin samun dukiya kawai. Hadisai da yawa sun zo don ƙarfafa neman dukiya. A wani hadisi, Annabi ﷺ ya riƙe hannun Sa’ad ibn Mu’az (ra) ya tarar da hannayensa sun yi tauri. Lokacin da Annabi ﷺ ya tambaya game da hakan, Sa’ad ya ce: “Ina haƙa da fartanya don in ciyar da iyalina.” Annabi ﷺ ya sumbaci hannayen Sa’ad ya ce: “(Hannaye ne) biyu waɗanda Allah yake ƙauna.” Annabi ﷺ ya ce: “Babu wanda zai taɓa ci abinci mafi kyau fiye da cin abincin da aikin hannunsa ya samar.” An kuma ruwaito cewa Umar ɗan Al-Khattab (ra) ya wuce wasu mutane, waɗanda aka sani da masu karatun Alƙur’ani. Ya gan su zaune suna sunkuyar da kawunansu, sai ya tambaya ko su waye. An gaya masa cewa: “Su ne waɗanda suka dogara (Al-Mutawakkiloon) ga Allah ﷻ.” Umar ya amsa: “A’a, su masu ci ne waɗanda ke cin dukiyar mutane. Kuna so in bayyana muku waɗanda suke dogara ga Allah da gaske (Al-Mutawakkiloon)?” Aka amsa masa da “eh”, sai ya ce: “Shi ne mutumin da yake watsa iri a cikin ƙasa, sannan ya dogara ga Ubangijinsa Maɗaukaki, Mai Girma (‘Azza wa jalla).” Don haka muna ganin ayoyi da hadisai suna ƙarfafa neman arziki da aiki don samun dukiya, kamar yadda suke ƙarfafa jin daɗin dukiya da cin abubuwa masu kyau. Allah ﷻ ya ce:

“So walk in the paths of the earth and eat of His sustenance which He provides.” [Al-Mulk: 15] However, this does not mean that Islam interfered in the production of wealth, or that it demonstrated the technical matters related to increasing production, or the amount of production, because it has nothing to do with production. Rather it only encourages on working for the earning of property. Many Ahadith came to encourage the earning of property. In one Hadith, the Prophet (pbuh) Muhammad (pbuh) shook the hand of Sa’ad ibn Muadh (ra) and found his hands to be rough.When the Prophet (pbuh) (pbuh) asked about it, Sa’ad said: “I dig with the shovel to maintain my family.” The Prophet (pbuh) (pbuh) kissed Sa’ad’s hands and said: “(They are) two hands which Allah loves.” The Prophet (pbuh) (pbuh) said: “Nobody would ever eat food that is better than to eat of his own hand’s work.” It was also narrated that Umar b. Al-Khattab (RA) passed by some people, who were known as readers of the Qur’an. He saw them sitting and bending their heads, and asked who they were. He was told: “They are those who depend (Al-Mutawwakiloon) upon Allah (pbuh).” Umar replied: “No, they are the eaters who eat the people’s properties. Do you want me to describe those who really depend upon Allah (Al-Mutawwakiloon)?” He was answered in the affirmative, and then He said: “He is the person who throws the seeds in the earth and then depends on his Lord The Almighty, The Exalted (‘Azza wa jalla).” Thus we find that the verses and the Ahadith encourage striving to seek provision, and working to earn property, just as they encourage the enjoyment of the property and eating of the good things. Allah (swt) said:

"Ka ce: wane ne ya haramta kyawawan ni'imomin Allah, waɗanda Ya fitar wa bayinSa, da abubuwan tsarkaka, masu tsabta (waɗanda Ya tanadar)?" [Al-A'raf: 32] Kuma: "Kada waɗanda suke yin rowa, waɗanda suke riƙe abin da Allah Ya ba su daga falalarSa, su yi zaton cewa hakan alheri ne a gare su. A'a, sharri ne a gare su. Abin da suka yi rowa da shi zai zama abin ɗaurewa a wuyansu ranar Tashin Alƙiyama. Ga Allah ne gadon sammai da ƙasa, kuma Allah Masani ne game da abin da kuke aikatawa." [Al-Imran: 180] Kuma:

“Say: who has forbidden the beautiful gifts of Allah, which He has provided for His servants, and the things, clean and pure, (that He has provided)?” [Al-A’raf: 32] And: “And let not those who are niggardly, who withhold the gifts which Allah has given them from His Grace, think that it is good for them. Rather it is worse for them. That which they hoard will be their collar on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is informed of what you do.” [Al-Imran: 180] And:

“Ya ku waɗanda suka yi imani! Ku ciyar daga cikin abubuwa masu daraja da kuka samu, da kuma daga abin da Muka fitar muku daga ƙasa.” [Al-Baqarah: 267] Kuma:

“O you who believe! Spend of the good things which you have earned, and of that which We bring forth from the earth for you.” [Al-Baqarah: 267] And:

"Ya ku waɗanda suka yi imani! Kada ku haramta abubuwa masu kyau waɗanda Allah ya halatta muku." [Al-Ma'idah: 87] Kuma:

“O you who believe! Do not prohibit the good things which Allah made halal for you.” [Al-Ma’idah: 87] And:

"Ku ci daga abin da Allah ya azurta muku, na halal ne kuma mai kyau." [Al-Ma'idah: 88] Wadannan ayoyi, da makamantansu, suna nuna a fili cewa hukunce-hukuncen Shari'ah na Allah da suka shafi tattalin arziki, suna da manufar samun dukiya da jin dadin abubuwa masu kyau. Saboda haka Musulunci ya wajabta wa mutane su nemi abin rayuwa, kuma ya umarce su su ji dadin dukiyar da suka samu, domin a samu ci gaban tattalin arziki a cikin kasa, a biya bukatun asali na kowane mutum, kuma a ba shi damar biyan bukatunsa na alatu.

“And eat of that which Allah provided for you, halal and good.” [Al-Ma’idah: 88] These verses, and the like, denote clearly that the divine rules (Ahkam Shari’ah) related to the economy, aim at acquiring property and enjoying good things. So Islam obliged individuals to earn, and ordered them to enjoy wealth that they earned, so as to achieve economic growth in the country, to satisfy the basic needs of every person, and to enable the satisfaction of his luxuries.

Domin sauƙaƙe samun dukiya, mun ga cewa Musulunci ya tsara dokokin da suka shafi hanyoyin mallakar dukiya ba tare da rikitarwa ba. Don haka ya sa hanyar mallakar dukiya ta zama mai sauƙi sosai. Saboda haka Musulunci ya bayyana hanyoyin mallaka na halal, kuma ya bayyana yarjejeniyoyin da ta hanyarsu ake musayar mallakar dukiya, ya bar mutum da 'yanci wajen bunƙasa salo da hanyoyin da yake samun kuɗi da su, kuma bai tsoma baki wajen samar da dukiya ba.

In order to facilitate the acquisition of property, we find that Islam puts the rules related to the manner of possessing wealth without any complications. So it made the manner of possessing property very easy. Thus Islam defined the legal means of ownership, and it defined the contracts through which property ownership is exchanged, and left man free to develop the styles and means by which He earns, and it did not interfere in the production of the wealth.

Musulunci ya bayyana hanyoyin mallakar doka da yarjejeniyoyi a cikin ka'idoji na gaba ɗaya waɗanda suka haɗa da ƙa'idojin shari'a da dokoki, wanda ƙarƙashinsu wasu al'amura da yawa suke, kuma ta hanyar kwatance (Qiyas) ake auna dokoki da yawa a kansu.

Islam defines the legal means of ownership and contracts in general guidelines that include legal principles, and rules, under which numerous issues belong and against which numerous rules are measured by analogy (Qiyas).

Saboda haka ya wajaba aiki, sannan ya tsara cikakkun ka'idojinsa, kuma ya bar mutum ya yi aiki a matsayin mai aikin kafinta, mai kera kaya, ƙwararren mai fasaha, ɗan kasuwa, da sauransu. An shar'anta kyauta ta hanyar da za a iya kwatanta sadaka da ita ta hanyar kwatancen ƙiyasi, dangane da kasancewarta hanyar mallaka. An shar'anta aiki ta hanyar da za a iya kwatanta wakilci (Wakala) da shi ta hanyar ƙiyasi, dangane da cancantar samun diyya. Saboda haka muna ganin cewa hanyoyin mallaka da kwangiloli Shari'a ta bayyana su a cikin manyan tsare-tsare na gaba ɗaya, kuma an tsara su ta hanyar da za su haɗa da duk wani al'amari na zamani; duk da haka ba sa barin wani sabon nau'in ciniki. Wajibi ne mutane su takaita kansu ga cinikayyar da Shari'a ta ayyana, wadda ke aiki ga sababbin al'amura, ko da sun yi yawa.

Thus it obliged work, put its detailed rules, and left the person to work as a carpenter, manufacturer, technician, trader, etc. The gift is legislated in such a way that donation can be compared to it by analogy in terms of being a means of ownership. Employment was legislated in such a way that representation (Wakala) can be compared to it by analogy in terms of being entitled to compensation. Thus we find that the means of ownership and the contracts are detailed by Shari’ah in general outlines and set in such a way as to include any contemporary incidents; yet they do not allow for any new type of transactions. It is obligatory that people restrict themselves to the transactions that are defined by the Shari’ah, which apply to new incidents however numerous.

Don haka, Musulmi yana ci gaba da neman dukiya cikin nutsuwa, ba tare da an sami cikas da zai hana shi samun abin rayuwa ta hanyoyin halal ba. Ta haka ne biyan dukkan bukatun asali ya zama mai yiwuwa ga kowane mutum. Musulunci ba kawai yana ƙarfafa mutum ya nemi abin rayuwa ba, har ma yana bukatar Baitul-Mal (Ma'ajiyar Jiha) ta kasance mai alhakin tallafa wa dukkan 'yan ƙasa. Saboda haka ya sanya tallafa wa nakasassu, na hankali ko na jiki, a matsayin nauyin Jiha, kuma ya sanya biyan bukatun asali na al'ummar Musulmi (Ummah) a matsayin ɗaya daga cikin ayyukanta, domin Jiha tana da wajibi ta kula da al'amuran Ummah.

As such, the Muslim proceeds steadily in earning property, without being faced with obstacles, which prevent Him from earning through Halal means. Thus, the satisfaction of all basic needs is possible for every person. Islam not only urges the individual to earn, it also requires the State Treasury (Bait ul-Mal) to be responsible for the support of all the citizens. So it made the support of the mentally or physically disabled as the State’s responsibility, and it made the provision of the basic needs of the nation (Ummah) as one of its duties, because the State is obliged to look after the affairs of the Ummah.

Bukhari ya ruwaito daga Ibn Umar: Annabi ﷺ ya ce: "Shugaba mai mulki mai kula ne (ra'i), kuma shi ne ke da alhakin al'ummarsa." Domin Jiha ta cika aikin da Shari'a ta dora mata, Shari'a ta ba Jiha ikon karɓar wasu kuɗaɗen shiga kamar harajin kai (Jizya) da harajin ƙasa (Kharaj), tare da cewa Baitul-Mal ne zai karɓi Zakka. Haka kuma Jiha tana da hakkin tara kudi domin ayyukan da al'umma ke da alhakinsu, kamar gyaran hanyoyi, gina asibitoci, ciyar da masu yunwa, da makamantansu.

Bukhari narrated from Ibn Umar: The Prophet (pbuh) (pbuh) said: “The Imam is in charge (ra’i) and He is responsible for his citizens.” In order for the State to perform the duty placed on it by the Shari’ah, the Shar’a gave the State the authority to collect certain revenues such as the head tax (Jizya) and the land tax (Kharaj), with Zakat also to be collected by the State Treasury (Bait ul-Mal). The State also has the right to collect funds for those services which are a duty upon the Ummah, such as the repair of roads, building hospitals, feeding hungry people, and the like.

Shari'a ta sanya Gwamnati da alhakin kula da dukiyar jama'a. Shari'a ta hana daidaikun mutane tafiyar da dukiyar jama'a da kansu, domin babban nauyin yana kan Imam, kuma babu wani daga cikin 'yan ƙasa da yake da hakkin ɗaukar wannan nauyi sai dai idan Imam ya naɗa shi. Dukiyoyin jama'a irin su ruwa, mai, ƙarfe, tagulla da makamantansu, dukiyoyi ne da dole ne a yi amfani da su domin samun ci gaban tattalin arziki ga al'umma (Ummah), domin waɗannan dukiyoyi mallakin al'umma ne, kuma Gwamnati tana kula da su ne kawai don gudanarwa da bunƙasa su. Idan Gwamnati ta samar da kuɗi, ta kuma cika aikinta na kula da al'amuran jama'a, kuma kowane mutum mai iya aiki ya samu dukiya, to dukiya mai yawa za ta samu domin biyan bukatun rayuwar daidaikun mutane gaba ɗaya, har ma da abubuwan jin daɗi.

The Shar’a made the State responsible for the management of public property. The Shar’a prevents individuals from running public property on their own, because the overall responsibility is for the Imam, and none of the citizens is entitled to assume this responsibility unless He was designated by the Imam. The public properties of water, oil, iron, copper and the like, are properties which must be utilised in order to achieve economic progress for the nation (Ummah), because these properties belong to the Ummah, and the State is merely in charge of them for their administration and development. When the State supplies funds, and discharges its duty of looking after the affairs of the people, and when every capable individual earns property, then abundant wealth becomes available for the satisfaction of the individuals basic needs completely, and the luxuries.

Amma ci gaban tattalin arziki ta hanyar karfafa kowane mutum mai iya aiki don yin aiki, da ware dukiya ga Gwamnati da saka dukiyar jama'a cikin hannun jari, duk waɗannan hanya ce ta biyan bukatu, ba don a mallaki dukiya saboda kanta ba, ko don alfahari, ko don a kashe ta cikin zunubi, ko don girman kai da zalunci. Shi ya sa Manzon Allah ﷺ ya ce: "Duk wanda ya nemi rayuwa (abubuwa) ta halal kuma cikin mutunci, zai haɗu da Allah (SWT) da fuskarsa kamar cikakken wata; kuma duk wanda ya nemi ta da girman kai da wuce gona da iri, zai haɗu da Allah alhali Shi yana fushi da shi." Annabi ﷺ ya kuma ce: "Ya kai ɗan Adam, ba ka mallaki komai daga dukiyarka sai abin da ka ci ka cinye, abin da ka sa ka lalatar, da abin da ka bayar sadaka ka ajiye (wa kanka)?" Allah (SWT) Maɗaukaki ya ce:

However, the economic progress through motivating every capable individual to work, assigning properties to the State and the investing of public property, all that is a means to satisfy the needs, not for the sake of having property for itself, nor for boasting, nor to spend it in sin, nor for arrogance and oppression. That is why the Messenger of Allah (pbuh) said: “Whosoever sought the life (matters) legitimately (halal) and decently He will meet Allah (swt) with his face as a full moon; and whosoever sought it arrogantly and excessively He will meet Allah while He is angry at him.” The Prophet (pbuh) (pbuh) also said:“Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?” Allah (swt) the Supreme said:

“Kada ku yi israf (ɓarna ko wuce iyaka da Musulunci ya sanya); lalle shi ba ya son masu yin israf.” [Al-A'raf: 31] Musulunci ya sanya manufar mallakar dukiya ta zama hanya ta biyan bukatu, ba don yin alfahari ba. Haka kuma ya wajabta tafiyar da tattalin arziki baki ɗaya bisa umarnin Allah (swt). Ya umurci Musulmi ya nemi Lahira ta hanyar abin da ya samu, kuma kada ya manta da rabonsa na wannan duniya. Allah (swt) ya ce:

“Don’t commit Israaf (spending or going beyond the limits imposed by Islam); surely He does not like those who condone Israaf.” [Al-A’raf: 31] Islam made the aim of owning property a means towards satisfying the needs and not for the purpose of boasting. It also made managing the economy as a whole according to Allah (swt)’s orders obligatory. It ordered the Muslim to seek the Hereafter through what He earns and not to forget his share of this worldly life. Allah (swt) said:

“Amma ku nemi gidan Lahira ta hanyar abin da Allah ya baka, kada ka manta da rabonka na duniya, ka kyautata kamar yadda Allah ya kyautata maka, kuma kada ka nemi ɓarna a cikin ƙasa.” [Al-Qasas: 77] Falsafar tattalin arziƙin Musulunci ta tanadi cewa dukkan ayyukan tattalin arziƙi suna bisa umarnin Allah (SWT), bisa tushen sanin dangantaka da Allah (SWT). Ginshiƙin da ake gina tafiyar da al’amuran Musulmi a cikin al’umma a kansa shi ne jagorantar ayyukan tattalin arziƙi bisa dokokin Allah (Ahkam Shari’ah), a matsayin cikakkiyar hanyar rayuwa (Addini). Haka kuma, tafiyar da al’amuran sauran ‘yan ƙasa (waɗanda ba Musulmi ba) na Jiha tana takaita ayyukansu na tattalin arziƙi bisa dokokin Allah. Tana ba su duk abin da Musulunci ya halatta, kuma tana hana su duk abin da Musulunci ya haramta. Allah (SWT) ya ce:

“But seek the abode of the Hereafter in that which Allah has given you, and do not neglect your portion of worldly life, and be kind even as Allah has been kind to you, and seek not corruption in the earth.” [Al-Qasas: 77] The philosophy of Islamic economy dictates that all economic actions are according to the commandments of Allah (swt), based on recognising the relationship with Allah (swt). The idea upon which the management of the Muslims affairs in society is built, is directing the economic activities according to the divine rules (Ahkam Shari’ah), as a complete way of life (Deen). Similarly, the management of the affairs of the other (non- Muslim) citizens of the State restricts their economic activities according to the divine rules. It permits them whatever Islam has permitted, and it forbids them of whatever Islam has prohibited. Allah (swt) said:

"Duk abin da Manzon ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku hanu daga gare shi." [Al-Hashr: 7] Kuma Ya (SWT) ce:

“And whatsoever the Messenger gives you take it, and whatsoever He forbids you abstain from it.” [Al-Hashr: 7] And He (swt) said:

"Ya ku mutane! Lalle ne, ya zo muku da wa'azi daga Ubangijinku, da waraka ga abin da ke cikin ƙirjoji." [Yunus: 57] Kuma Ya (SWT) ce:

“O mankind! There has come unto you an exhortation from your Lord, a cure for that which is in the breasts.” [Yunus: 57] And He (swt) said:

"Kuma waɗanda suke ƙin biyayya ga umarninsa (Manzon Allah) su yi taka-tsantsan, don kada wani fitina ko azaba mai raɗaɗi ta same su." [An-Nur: 63] Haka kuma Ya (SWT) ce: "Kuma ka yi hukunci a tsakaninsu da abin da Allah Ya saukar." [Al-Ma'ida: 49] Musulunci ya tabbatar da kiyaye waɗannan dokoki ta hanyar ƙarfafa Musulmi ya bi wannan manufar tattalin arziki saboda tsoron Allah (SWT) (Taqwa), sannan ta hanyar dokokin da aka shar'anta, waɗanda Jiha ke aiwatarwa a kan mutane, al'ummar gaba ɗaya ke bin ta. Allah (SWT) Ya ce:

“And let those who withstand his (the Messenger’s) order beware, lest some trial or painful punishment befall them.” [An-Nur: 63] And He (swt) said: “And rule between them with that which Allah revealed.” [Al-Ma’idah: 49] Islam secured the observance of these rules by motivating the Muslim to adhere to this economic policy through the fear of Allah (swt) (Taqwa), and the abiding of the people, in general, to it through the legislated laws which the State implements upon the people. Allah (swt) said:

"Ya ku waɗanda suka yi imani! Ku bi umarnin Allah da taƙawa, kuma ku bar abin da ya rage na riba, idan kun kasance masu imani da gaske." [Al-Baqarah: 278] Kuma Ya (SWT) ce:

“O you who believe! observe your duty to Allah and give up what remains (due to you) from riba, if you are (in truth) believers.” [Al-Baqarah: 278] And He (swt) said:

"Ya ku waɗanda suka yi imani! Idan kun yi bashi na wani ajali ƙayyadadde, to ku rubuta shi..." [Al-Baqarah: 282] har zuwa inda Shi (SWT) yake cewa:

“O you who believe! When you contract a debt for a fixed term record it in writing...” [Al-Baqarah: 282] until He (swt) says:

"....sai dai idan kayan ciniki ne na zahiri da kuke mikawa juna hannu da hannu, to babu laifi a kanku idan ba ku rubuta shi ba." [Al-Baqarah: 282] Musulunci ta haka ya bayyana yadda ake aiwatar da wadannan dokoki da kuma yadda ake tabbatar da bin wadannan dokoki da mutane suke yi.

“....save in the case when it is actual merchandise which you transfer among yourselves from hand to hand, in that case it is no sin for you if you write it not.” [Al-Baqarah: 282] Islam thus explained the way in which these rules are implemented and the way in which people’s adherence to these rules is guaranteed.

Wannan ya nuna cewa manufar tattalin arziki a Musulunci an gina ta ne a kan biyan bukatun kowane mutum, a matsayinsa na ɗan Adam da yake rayuwa a cikin wata takamaiman al'umma, da kuma neman dukiya don samar da abin da zai biya bukatun. Haka kuma, manufar tattalin arziki a Musulunci an kafa ta ne a kan akida guda ɗaya, wato aiwatar da dukkan ayyuka bisa ƙa'idodin Allah. Kowane mutum yana aiwatar da ita ta hanyar ƙarfafa tsoron Allah (SWT) a zuciyarsa, sannan Ƙasa tana aiwatar da ita ta hanyar tarbiyyar mutane da kuma aiwatar da dokoki.

This demonstrates how the economic policy in Islam is built on satisfying the needs of every individual, as a human being who lives in a particular society, and on earning the wealth to provide that which satisfies the needs. The economic policy in Islam is also established on one idea, which is the implementation of all actions according to divine rules. It is implemented by every individual through motivating of his fear of Allah (swt) and applied by the State through culturing the people and through implementing laws.