Gudanar da tattalin arziki ya kamata ya yi la'akari da ra'ayin al'ummar da ake nufi yayin la'akari da biyan bukatu. Saboda haka, abin da al'umma ya kamata ta kasance 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 labarin an samo shi ne daga hujjoji da dama, kuma ana iya fitar da hukuncin Shari'a daga hujja ɗaya ko kuma hujjoji da yawa. An fitar da shi daga takaitawar mallakar abubuwa ta wata hanya ta musamman, da takaita sanadin mallaka zuwa 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 arziki daga hujjojin da suka shafi waɗannan batutuwa guda 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 dukiya, kuma an gina shi a kan wannan hukunci. Alkama da zuma ana ɗaukarsu daga cikin dukiya, saboda Allah (SWT) ya halatta su duka biyu. Amma tabar wiwi da giya ba a ɗaukarsu daga cikin dukiya, tun da Allah (SWT) ya haramta su duka biyu. Kuɗin da ake amfani da shi wajen siye, da kuma wanda ake biya a matsayin albashi, suna daga cikin dukiya, tun da Shari'a ta halatta samun kuɗi a waɗannan yanayi biyu. Amma kuɗin sata da kuɗin da aka samu ta hanyar kwangila marar inganci ba a ɗaukarsu daga cikin dukiya, 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 dukiyar da take biyan buƙata, ko a wata ma'ana, tushen da ake samar da dukiya da cinye ta a kansa. Wannan shi ne ma'anar maƙalar lokacin da ta ce tafiyar da tattalin arziki shi ne ra'ayi game da yadda al'umma za ta biya buƙatunta, domin abin da al'umma ya kamata ta dogara a kansa, watau abin da dangantaka tsakanin mutane ya kamata ta dogara a kai, shi ne cewa waɗannan dangantaka su kasance an iyakance su kuma suna tafiya bisa hukunce-hukuncen Shari'a. Saboda haka, wajibi ne la'akari da abin da al'umma ya kamata ta dogara a kansa, watau kasancewarta ƙarƙashin hukunce-hukuncen Shari'a, ya kasance a gaba yayin duba yadda za a biya buƙatu, kuma ya kasance an haɗa shi da hukunce-hukuncen Shari'a an kuma gina shi a kansu, ko dai game da 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 al'amari na tattalin arziƙi wanda aka halatta a samar da shi kuma a cinye shi, ya dogara ne da abin da al'umma ya kamata ta kasance; wato, takaita dangantakar mutane da ƙa'idar Shari'a. Kuma bisa wannan, ana duba dukiya ta fuskar cika bukatar ɗan adam, ko na mutum ɗaya ko na al'umma, kuma bisa wannan tushe ne samarwa da cinyewa ke faruwa.

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 aiki da hukuncin Shari'a shi ne tushe, wanda yake gama-gari dangane da wajabcin sanya hukuncin Shari'a ya yi hukunci a kan kowane aiki na Musulmi, Shari'a ba ta bar tsara tattalin arziki a gama-gari ba bisa dalilai gama-gari kamar faɗin 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; kuma abin da ya hane ku, to ku daina.” (TMQ 59:7). Maimakon haka, an saukar da shi tare da hujjoji dalla-dalla game da rarraba dukiya da yadda ake biyan bukatu da ita, waɗanda hujjoji ne da ke takaita hanyar mallaka, sababinta, da saka hannun jari, da kuma haramta wasu abubuwa da ayyuka. Saboda haka, tsarin tattalin arziki a Musulunci ba ya duba dukiya ta fuskar yadda za ta biya bukata kawai, a’a, yana duba ko an halatta ta, da kuma ko bukatar da take biya halal ce; wato, yana dogara ne akan duba dukiya ta fuskar dangantakar mutane da dokokin Shari’a 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.