Tafiyar da tattalin arziki ya kamata ya dauki la'akari da ra'ayin al'ummar da ake son cimma a lokacin biyan bukatu. Don haka, abin da al'umma ya kamata ta zama shi ya kamata a mayar da shi tushen biyan bukatu.

The management of the economy is to take in consideration the viewpoint about the targeted society when considering the fulfilment of the needs. So what the society ought to be should be made the basis for the fulfilment of the needs.

Wannan maƙala an fitar da ita ne daga dalilai da dama, kuma hukuncin Shari'a za a iya fitar da shi daga dalili guda ɗaya ko daga dalilai da yawa. An fitar da shi daga takaita mallakar abubuwa ga wata hanya ta musamman, da takaita sanadin mallaka ga wasu sanadi na musamman, da takaita yadda za a saka dukiya bisa wata hanya ta musamman, da kuma hana wasu abubuwa da ayyuka. Don haka an fitar da tsarin tattalin arziƙi daga dalilan da ke kan waɗannan abubuwa huɗu.

This article is deduced from several evidences and the Shari’ah rule can be deduced from single or multiple evidences. It has been deduced from the limitation of the ownership of things by a specific method, and the limitation of the causes of ownership to particular causes, and the limitation of how wealth can be invested according to a particular method, and from the prohibition of certain things and actions, and so the management of the economy has been deduced from the evidences for these four issues.

Tsarin tafiyar da tattalin arziki da aka fahimta daga waɗannan dalilai shi ne cewa wajibi ne ra'ayin da ake da shi game da dukiya, ta fuskar cewa tana biyan buƙatu, ya kasance an haɗa shi da hukuncin Shari'a game da wannan dukiyar, kuma an gina shi a kansa. Alkama da zuma ana ɗaukar su daga cikin dukiya, saboda Allah (SWT) ya halatta su duka biyu. Amma tabar wiwi da giya ba a ɗauke su daga cikin dukiya ba, tun da Allah (SWT) ya haramta su duka biyu. Kuɗin da ake amfani da shi wajen siye, da wanda ake biya a matsayin albashi, suna cikin dukiya tun da Shari'a ta halatta samun kuɗi a waɗannan yanayi biyu, yayin da kuɗin sata da kuɗin da aka samu ta hanyar kwangila maras inganci ba a ɗauke su daga cikin dukiya ba, saboda Shari'a ta haramta su duka biyu. Don haka dole ne a duba hukuncin Shari'a idan ana la'akari da yadda za a biya buƙatu, kuma wajibi ne ya zama tushen la'akari da gaskiyar dukiya wajen biyan buƙata, ko a wata ma'ana, tushen da ake samar da dukiya da cinye ta a kansa. Wannan ita ce ma'anar maƙalar lokacin da ta ce tsarin tafiyar da tattalin arziki shi ne ra'ayi game da yadda al'umma ya kamata ta biya buƙatunta, domin abin da al'umma ya kamata ta dogara a kai, wato, dangantakar da ya kamata a gina tsakanin mutane a kai, shi ne cewa waɗannan dangantaka ya kamata su kasance ƙarƙashin hukunce-hukuncen Shari'a kuma su gudana bisa gare su. Saboda haka, wajibi ne la'akari da abin da al'umma ya kamata ta dogara a kai, wato, kasancewarta ƙarƙashin hukunce-hukuncen Shari'a, ya kasance a gaba yayin la'akari da yadda za a biya buƙatu, kuma ya kamata a haɗa shi da hukunce-hukuncen Shari'a a kuma gina shi a kansu, ko ana batun samar da dukiya ne ko cinye ta.

The management of the economy which has been deduced from these evidences is that it is obligatory that the view regarding wealth, from the angle that it fulfils the needs must be connected to the Shari’ah rule regarding that wealth, and built upon it. Wheat and honey are considered to be from the wealth, because Allah (swt) made the two of them permitted. Whereas cannabis and alcohol are not considered to be from the wealth, since Allah (swt) made the two of them forbidden. The money which is used to purchase, and that which is paid as a salary, is from the wealth since the Shari’ah permitted earning money in these two situations, whereas stolen money and money earned through a void contract is not considered to be from the wealth because the Shari’ah forbade them both. So the Shari’ah rule must be examined when considering how to fulfil the needs, and it is obligatory that it is the basis for the consideration of the reality of the wealth fulfilling a need, or in other words, the basis upon which the wealth is produced and consumed. This is the meaning of the article when it says that the management of the economy is the view towards how the society should fulfil the needs, since what the society should be upon, in other words, what the relationships between the people should be based upon, is that these relationships should be restricted by and proceed according to the Shari’ah rules. Therefore, it is obligatory that the consideration of what the society should be upon, in other words, it being restricted by the Shari’ah rules, is present when considering how to fulfil the needs, and it should be connected to the Shari’ah rules and based upon them, irrespective of whether that is regarding the production of the wealth or its consumption.

Saboda haka, asalin dukiya a tsarin Musulunci shi ne cewa, domin a ɗauke ta a matsayin wani al'amarin tattalin arziki da aka yarda a samar da kuma a cinye ta, ya dogara ne da abin da al'umma ya kamata ta kasance, wato, takaita alaƙar mutane bisa ƙa'idar Shari'a. Kuma bisa wannan, ana duba dukiya ta fuskar cika buƙatun ɗan adam, ko ɗaiɗaiku ne ko al'umma, kuma bisa wannan tushe ne ake samarwa da cinyewa.

Accordingly, the origin of wealth in the system of Islam is that in order for it to be considered an economic matter permitted to be produced and consumed, depends on what the society should be, in other words, the restriction of the relationships between people by the Shari’a rule. And based upon this the wealth is examined from the angle of it fulfilling the need of human beings, the individual or the society, and upon this basis production and consumption occurs.

Duk da cewa takaita ga hukuncin Shari'ah ita ce tushe, wacce take gama-gari game da wajabcin sanya hukuncin Shari'ah ya yi hukunci a kan kowane aiki na Musulmi, Shari'ah ba ta bar tafiyar da tattalin arziki gama-gari ba bisa dalilai gama-gari kamar kalmomin Allah (SWT):

Though the restriction to the Shari’ah rule is the basis, which is general with regards to the obligation of making the Shari’ah rule decide every action of the Muslim, the Shari’ah did not leave the management of the economy general based upon general evidences such as the words of Allah (swt):

"Kuma abin da Manzon Allah (ﷺ) ya ba ku, to ku karɓa; abin da kuma ya hana ku, to ku nisance shi." (TMQ 59:7). A'a, sai dai ya zo da hujjoji dalla-dalla game da rabon dukiya da yadda ake biyan bukatu da ita, waɗanda hujjoji ne da ke iyakance hanyoyin mallakar dukiya, dalilan mallakarta, da saka hannun jari, da kuma haramta wasu abubuwa da ayyuka. Saboda haka, tafiyar da tattalin arziki a Musulunci ba ya duba dukiya ta fuskar yadda za ta biya buƙata kawai, a'a, yana kuma duba ko halal ce, da kuma ko buƙatar da take biyawa halal ce; wato, yana dogara ne akan duba dukiya ta fuskar dangantakar mutane da ƙa'idojin Shari'ah suka takaita.

“And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). Rather it came with detailed evidences specific to the distribution of wealth and how to fulfil the needs with it, which are the evidences which limit the method of ownership, its causes, and investment, and prohibition of certain things and actions. Therefore, the management of the economy in Islam is not the consideration of wealth from the angle of how it can fulfil the need alone, but rather it also looks at whether it is permitted, and whether the need which it fulfils is permitted; in other words, it is based upon the consideration of the wealth from the angle of the relationships between people restricted by the Shari’ah rules.