Babbar matsalar tattalin arziki ita ce rarraba dukiya da amfanoni ga dukkan al'ummar Jiha, da kuma sauƙaƙa musu amfani da wannan dukiya da amfanoni, ta hanyar ba su damar neman su da mallake su.

The primary economic problem is the distribution of wealth and benefits to all of the subjects of the State, and facilitating their utilisation of this wealth and benefits, by enabling them to strive for them and possess them.

Wannan maƙala tana bayyana cewa matsalar tattalin arziƙi tana da ɓangarori biyu: na farko shi ne buƙatun al'umma, wato tabbatar da cewa arziƙin ƙasa ya isa ga kowane ɗaiɗaikun jama'a, ta yadda babu wanda za a hana shi; na biyu kuwa shi ne sauƙaƙa wa kowane ɗaiɗaikun jama'a damar mallakar wannan arziƙi da amfana da shi.

This article explains that the economic problem has two halves: the first being the need of the people, in other words, guaranteeing that the wealth of the country reaches every individual subject such that no one is prohibited from it and secondly, facilitating every individual subject to possess and benefit from this wealth.

Game da rabin farko, hujjojinsa su ne ayoyi da hadisai da suka zo game da al'amuran talakawa, mabukata, da matafiya. Akwai hujjoji da dama masu nau'i daban-daban, waɗanda ke jawo hankali ga muhimmancin wannan matsala. Game da ayoyi, Allah (SWT) yana cewa:

As for the first half, its evidences are the verses and narrations that came regarding the matters of the poor people, the needy and the travellers. There are several of these evidences of varying nature such that they focus the attention on the importance of this problem. As for the verses, Allah (swt) says:

"Kuma ku ciyar da mabukata da matalauta." (TMQ 22:28). "Duk abin da kuka ciyar na dukiya - za a biya ku shi cikakke, ba kuwa za a zalunce ku ba; [Sadaka] na matalauta waɗanda aka hana su saboda hanyar Allah (SWT), ba su iya yawo a cikin ƙasa." (TMQ 2:272-3).

“And feed the miserable and poor.” (TMQ 22:28). “And whatever you spend of good - it will be fully repaid to you, and you will not be wronged; [Charity is] for the poor who have been restricted for the cause of Allah (swt), unable to move about in the land.” (TMQ 2:272-3).

"Kuɗin zakka dai na talakawa ne kawai da mabukata da waɗanda ke aiki a kan tattara zakka da waɗanda ake yi wa rarrashi domin zukatansu su karkata (zuwa Musulunci) da kuma 'yantar da bayi da waɗanda ke cikin bashi da kuma a cikin hanyar Allah (SWT) da kuma matafiyi (wanda ya makale a hanya)." (Suratu At-Tawba 9:60).

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah (swt) and for the [stranded] traveller.” (TMQ 9:60).

“Abin da Allah (SWT) ya mayar wa ManzonSa (ﷺ) daga mutanen garuruwa – to, domin Allah (SWT) ne da kuma ManzonSa (ﷺ) da kuma makusantansa da marayu da matafiyi (wanda ya yanke zumunci)” (TMQ 59:7), har zuwa inda Ya ce,

“And what Allah (swt) restored to His Messenger (pbuh) from the people of the towns - it is for Allah (swt) and for the Messenger (pbuh) and for [his] near relatives and orphans and the [stranded] traveller.” (TMQ 59:7) until He says,

"Ga matalauta masu hijira." (TMQ 59:8).

“For the poor emigrants.” (TMQ 59:8).

"Idan kun bayyana sadakokinku, to suna da kyau; amma idan kun boye su kuma kuka ba talakawa, hakan ya fi muku alheri." (TMQ 2:271).

“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you.” (TMQ 2:271).

"Kuma a kan waɗanda suke iya [yin azumi, amma da wahala] - fansa [a madadinsa] ciyar da miskini [kowace rana]." (TMQ 2:184).

“And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].” (TMQ 2:184).

"Kuma wanda bai samu ba, to, azumin watanni biyu a jere."

“And he who does not find [a slave] - then a fast for two months consecutively.” (TMQ 58:4).

"Suna ba da abinci duk da son da suke yi masa ga miskini da maraya da fursuna" (TMQ 76:8).

“And they give food in spite of love for it to the needy, the orphan, and the captive” (TMQ 76:8).

Ko ciyarwa a ranar yunwa mai tsanani; Ga maraya mai dangantar zumunci; Ko miskinin da ke cikin wahala.” (TMQ 90:14).

“Or feeding on a day of severe hunger; To the orphan with claims of relationship; Or a needy person in misery.” (TMQ 90:14).

"Ka ce: "Duk abin da kuka ciyar na alheri, to, na iyaye ne da danginku da marayu da miskinai da matafiyi." (TMQ 2:215).

“Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveller.” (TMQ 2:215).

Amma [ainihin] aikin alheri shi ne na wanda ya yi imani da Allah (swt), da Ranar Lahira, da mala'iku, da Littafi, da Annabawa, kuma ya ba da dukiya, duk da son da yake yi mata, ga 'yan uwa, marayu, mabukata, da matafiyi.

“But [true] righteousness is [in] one who believes in Allah (swt), the Last Day, the angels, the Book, and the Prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller.” (TMQ 2:177).

Ko kuma kaffarar: ciyar da mabukata.” (TMQ 5:95).

“Or an expiation: the feeding of needy people.” (TMQ 5:95).

"Don haka kaffararsa ita ce ciyar da mabukata goma." (TMQ 5:89).

“So its expiation is the feeding of ten needy people.” (TMQ 5:89).

Kuma daga cikin dukiyoyinsu akwai hakki ga mabukaci mai roko da wanda aka hana.

“And from their properties was [given] the right of the [needy] petitioner and the deprived.” (TMQ 51:19).

Kuma waɗanda a cikin dukiyarsu akwai haƙƙi sananne; Ga mai roƙo da wanda aka hana.

“And those within whose wealth is a known right; For the petitioner and the deprived.” (TMQ 70:24-5).

Dangane da hadisai, Manzon Allah ﷺ ya ce:

As for the narrations, the Messenger of Allah (pbuh) said:

. » وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

. » وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

"Duk lokacin da mutanen wani yanki suka tashi da wani mai yunwa a cikinsu, to alkawari da kariyar Allah (swt) a gare su sun kau." (Ahmad ya ruwaito shi daga Ibn Umar, kuma Ahmad Shakir ya tabbatar da ingancinsa.)

“Whenever the people of an area wake up with a hungry person amongst them, then Allah (swt)’s covenant and protection to them is absolved.” (reported by Ahmad from Ibn Umar, and authenticated by Ahmad Shakir).

Kuma an karɓo daga gare shi daga abin da ya ruwaito daga Allah (SWT):

And it is narrated from him from what he related from Allah (swt):

.» مَا آمَنَ بِي مَنْ بَاتَ شَبْ عَانَ وَجَارُهُ جَائِعٌ وَهُوَ يَ عْلَمُ « .

.» مَا آمَنَ بِي مَنْ بَاتَ شَبْ عَانَ وَجَارُهُ جَائِعٌ وَهُوَ يَ عْلَمُ « .

"Duk wanda ya kwanta cikin koshi alhali ya san cewa makwabcinsa yana jin yunwa, bai yi imani da Ni ba" (Al-Bazzar ya ruwaito shi daga Anas, da isnadi wanda Al-Haythami da Al-Mundhiri suka dauka a matsayin Hasan).

“One who goes to bed full while he knows that his neighbour is hungry, does not believe in Me” (reported by Al- Bazzar from Anas with a chain considered Hasan by Al-Haythami and Al-Mundhiri).

Waɗannan ayoyi da hadisai, da duk ayoyin da suka shafi kashe dukiya, da dokokin Sadaka, da dokokin Zakka, da kuma ƙarfafa taimakon matalauta, mabuƙata, matafiya, da masu roƙo (bara), wato duk wanda za a iya kwatanta shi da talauci, duk suna nuna a fili cewa matsalar tattalin arziƙi ita ce talaucin daidaikun mutane, wato rashin rarraba dukiya yadda ya kamata a tsakanin daidaikun mutane, wanda hakan ke haifar da talaucin daidaikun mutane. Saboda haka, matsalar ita ce rarraba dukiya ga kowane ɗaya daga cikin al'ummar Ƙasa, don haka wajibi ne a magance wannan rarrabawa ta yadda dukiya za ta isa ga kowa. Shaidun da suka zo game da wannan rarrabawa su ne cewa dole ne ta isa ga kowane ɗaya daga cikin mutane, kuma domin ta isa ga kowane ɗaya daga cikin mutane, wajibi ne a magance wanda aka hana ta, wato a yi magana da matalauta, mabuƙata, matafiya, da masu roƙo (bara) – wato duk wanda za a iya siffanta shi da talauci. Waɗannan su ne shaidun rabin farko na wannan maƙala.

These verses and narrations, and all the verses related regarding spending, the rules of Sadaqat (charities), the rules of Zakah, and repeatedly encouraging the support of the poor, the needy, the travellers, and those who ask (beggars), in other words, whoever can be described as poor, all clearly indicate that the economic problem is the poverty of individuals, i.e. the poor distribution of wealth amongst the individuals which results in the poverty of the individuals. Therefore, the problem is the distribution of wealth to every individual subject of the State, and so it is obligatory to address this distribution such that the wealth reaches everyone. The evidences which came regarding this distribution is that it must reach every individual, and in order for it to reach every individual it is necessary to address the one who has been prevented from it, in other words, address the poor, needy, travellers, and those who ask (beggars) – in other words, whoever can be characterised as being poor. These are the evidences for the first half of the article.

Dangane da rabi na biyu na wannan maƙala, hujjarsa ita ce Allah (SWT) ya ba da izini gabaɗaya ga mallaka ta kowace hanya halal ta samun mallaka, saboda haka Manzon Allah ﷺ ya ce:

As for the second half of the article, its evidence is that Allah (swt) gave a general permission for ownership in every permitted manner of gaining possession, so the Messenger (pbuh) said:

. » مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه « .

. » مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه « .

“Duk wanda ya kewaye wata ƙasa (wadda ba ta da mai mallaka) to tana nasa ne,” Ahmad da Abu Dawud ne suka ruwaito shi da isnadin da Ibn Al-Jarud da Al-Zayn suka tabbatar da ingancinsa, kuma Allah (SWT) ya ce:

“Whoever puts a wall around a land (that doesn’t have an owner) then it is his” reported by Ahmad and Abu Dawud with a chain that Ibn Al- Jarud and Al-Zayn authenticated, and Allah (swt) said:

"Halal a gare ku ne farauta daga teku." (TMQ 5:96) da sauran irin wannan ayoyi. Saboda haka, izinin mallaka da faffadan wannan izini ga kowane mutum daga cikin al'ummar Jiha, Musulmi ne ko wanda ba Musulmi ba, yana nuna sauƙaƙa mallakar dukiya da neman ta, kuma hujjojin da suka shafi amfani da abinci, tufafi, matsuguni, da jin daɗin rayuwa gabaɗaya sun zo a irin wannan hanya. Allah (SWT) ya ce:

“Lawful to you is game from the sea.” (TMQ 5:96) and so on. Therefore, the permission of ownership and the generality of this permission for every individual subject of the State, whether Muslim or non-Muslim, indicates the facilitation of possession of property, and striving for it, and the evidences regarding the utilisation of food, clothing, shelter, and general enjoyment came in the same manner. Allah (swt) said:

"Saboda haka ku ci daga cikinsu" (22:28), Manzon Allah ﷺ ya ce:

“So eat of them” (22:28) and the Messenger (pbuh) said:

.» مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْ رًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِه « “ .

.» مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْ رًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِه « “ .

Babu wanda ya ci abinci mafi alheri fiye da wanda ya ci daga aikin hannunsa,” Al-Bukhari ne ya ruwaito shi daga Al-Miqdam, kuma Allah (SWT) ya ce:

No one eats food better than that which he ate from his own handiwork”, reported by Al-Bukhari through Al-Miqdam, and Allah (swt) said:

"Ku ci daga abin da Allah (SWT) ya azurta muku da shi." (TMQ 6:142):

“Eat of what Allah (swt) has provided for you.” (TMQ 6:142):

"Ku ci daga abin da Allah (swt) Ya azurta muku [wanda] halal ne kuma mai kyau." (TMQ 5:88) da kuma: "Ku ci daga abubuwa masu kyau waɗanda Muka azurta muku da su." (TMQ 2:172), da kuma: "Ka ce: Wane ne ya haramta kayan adon Allah (swt) wanda Ya fitar wa bayinSa, da kuma abubuwa masu kyau [halal] na arziƙi?" (TMQ 7:132); wannan kuwa baya ga sauran dalilai. Dukkan waɗannan sun zo ne a cikin tsari na gama-gari, kuma gama-garinta wannan izini ya haɗa da amfani da kowane mutum daga cikin al'umma, ko Musulmi ne ko Dhimmi; kuma duk wannan yana nufin cewa Shari'ah ta sauƙaƙa mallaka da amfani da dukiya ga kowane ɗaya daga cikin al'ummar Dawla.

“And eat of what Allah (swt) has provided for you [which is] lawful and good.” (TMQ 5:88) and: “Eat from the good things which We have provided for you.” (TMQ 2:172) , and: “Say, who has forbidden the adornment of Allah (swt) which He has produced for His servants and the good [lawful] things of provision?” (TMQ 7:132) ; this is beside other evidences. All of these came in a general form, and the generality of this permission encompasses the utilisation by every individual subject whether Muslim or Dhimmi; and all of this mean that the Shari’ah facilitated possession and utilisation of wealth for every individual subject of the State.

Bisa wannan, nassosin Shari'ah sun zo sun bayyana tushen matsalar da maganinta. An bayyana tushen matsalar cewa shi ne talaucin daidaikun mutane, da rashin sauƙaƙa wa kowane mutum mallakar dukiya da amfani da ita, yayin da nassosi suka nuna sarai maganin talauci. Nassosin sun halatta mallakar dukiya da amfani da ita a ma'ana ta gaba ɗaya, suka kuma sanya wannan izini ya zama tushe a al'amuran tattalin arziki. Wannan shi ne tushen matsalar, ko kuma idan an faɗi shi da wata magana daban, tushen matsalar shi ne rarraba dukiya, ba samar da ita ba, domin talaucin daidaikun mutane da rashin sauƙaƙa musu mallakar dukiya da amfani da ita ne, ba talaucin ƙasa da bukatarta ga dukiya ba. Saboda haka, matsalar matsala ce ta rarrabawa ba ta samarwa ba.

Built upon this, the Shari’ah evidences came and clarified the root problem and its treatment. The root problem was clarified as being the poverty of individuals, and the lack of facilitation for every individual to possess and utilise wealth, while at the same time the evidences amply demonstrated the treatment for poverty. The evidences permitted the possession and utilisation of wealth in a general sense, and made this permission the basis in economic issues. This is the root problem, or by an alternative expression, the root problem is the distribution of wealth, and not its production, since it is the poverty of individuals and the lack of facilitation for them to possess and utilise the wealth, and not the poverty of the country and its need of wealth. Therefore, the problem is one of distribution and not production.

Dalili cewa matsalar tushe ita ce rabon arziki ba samarwa ba, ita ce nassosin Shari'a da suka zo game da magance talauci, halatta mallaka da amfani da dukiya, haka kuma hakikanin rayuwar tattalin arziki. Dangane da nassosin Shari'a, akwai nassoshi da suka zo don magance talaucin daidaikun mutane, halatta mallaka da amfani; wato nassoshin da suka shafi rabon arziki. Akwai kuma nassoshin da suka zo game da magance talaucin kasa, wato game da samarwa. Idan aka yi cikakken bincike a kan nassosin bangarorin biyu, za a fahimci a fili cewa nassoshin da suka shafi talaucin daidaikun mutane, da halatta mallaka da amfani, sun yi yawa har suka jawo hankali sosai, wanda ke nuna girman muhimmancinsu, kuma sun zo ne don magance tushen matsala ba reshenta ba.

The proof that the root problem is distribution and not production is the Shari’ah evidences which came regarding the treatment of poverty, permitting ownership, and utilising the possessions, and in the same manner, the reality of economic life. As for with respect to the Shari’ah evidences, there are evidences which came to treat the poverty of individuals, permit ownership and utilisation; in other words, evidences which came regarding distribution. And there are evidences which came regarding the treatment of the poverty of the country, in other words, regarding production. By close investigation of the evidences for the two matters, it becomes clear that the evidences regarding the poverty of individuals, and the permission of ownership and utilisation, are many in number to the point that they attract increased attention, which indicates heightened importance, and that they came to treat a root issue and not a branch.

Ayoyin da hadisai da suka shafi talauci, wato rarraba dukiya ga matalauta da gyaran hakan, suna da yawa, haka nan dalilan da suka zo game da izinin mallakar dukiya da amfani da ita suna da yawa. Wannan ta fuskar daya ce. Ta wata fuskar kuma, batun da suke magana a kai, wato mallakar dukiya, shi ne tushen matsala a tattalin arziki har ba a iya samun abin da ya fi shi muhimmanci ba, kuma dukkan matsalolin tattalin arziki suna samo asali daga gare shi, ma'ana shi ne matsalar tushe. Saboda haka, matsalar tushe ita ce rarraba. Wato, kasancewar dalilan da suka shafi talauci, izinin mallaka da amfani da ita suna da yawa, da kuma kasancewar suna magana a kan babban batun da dukkan matsalolin tattalin arziki ke samo asali daga gare shi, hujja ce cewa matsalar tushe a tattalin arziki ita ce rarraba.

The verses and narrations related to poverty, in other words, to the poor distribution and its rectification, are abundant in number, and the evidences which came regarding the permission of ownership and utilisation of wealth are likewise abundant. This is from one angle, and from another angle the issue that they are treating, which is the possession of wealth, is a root issue in economics to the point that there is nothing more fundamental, and all economic problems stem from it, which means that it is the root problem. Accordingly, the root problem is distribution. In other words, the reality that the evidences regarding poverty, permission of ownership and the utilisation of it are abundant, and the reality that they treat the fundamental issue from which all economic problems stem, is evidence that the root problem in economics is distribution.

Wannan ya bambanta da dalilan da suka shafi talauci na ƙasa, ko kuma a wata kalma, dalilan da suka shafi samarwa (production). Waɗannan dalilai ba su da yawa, kuma sun zo ne don magance abin da ake buƙata wajen samarwa, ba samarwan kansa ba, yayin da wanda ke magana kai tsaye kan samarwa kusan ba a ambace shi ba. Dalilan Shari'a sun zo waɗanda ke wajabta samar da dukiya a cikin ƙasa, wato, suna wajabta magance samarwa; saboda haka maganar Allah (SWT):

This is different to the evidences regarding the poverty of the country, or by an alternative expression, the evidences regarding production. These are limited in number, and came to treat what is necessary for production, and not production itself, while that which addresses production directly is barely mentioned. Shari’ah evidences came which necessitate the creation of wealth in the country, in other words, necessitate the treatment of production; so the words of Allah (swt):

"Kuma ku shirya musu duk abin da kuke iya samu na ƙarfi." (TMQ 8:60) yana buƙatar kasancewar dukiya a cikin ƙasa, kuma yana wajabta aiki don samar da ita. Tabbatar da tsaro ga al'ummar Daula, da biyan bukatunsu da abin da hakan ya ƙunsa, ta fuskar gina hanyoyi, samar da tsarin ruwa, gina makarantu da masallatai, bayar da ayyukan lafiya da ilimi, magance matsaloli na gaggawa kamar girgizar ƙasa da ambaliyar ruwa, da duk abin da nauyin al'umma ke bukata; duk wannan da duk abin da ya yi kama da shi yana buƙatar kasancewar dukiya da ƙoƙarin samar da ita.

“And prepare against them whatever you are able of power. ” (TMQ 8:60) necessitates the presence of wealth in the country and obligates the work to bring it about. Spreading security for the subjects of the State, and carrying out their interests and what that necessitates that in terms of building roads, providing water systems, building schools and mosques, providing medical services and education, dealing with emergencies such as earthquakes and floods, undertaking whatever is necessitated by burdens of the subjects; all of this and anything similar necessitates the presence of wealth and the effort to produce it.

Haka kuma, magance talaucin daidaikun mutane, wanda shi ne tushen matsalar, ba zai yiwu ba sai da kasancewar dukiya, don haka yana buƙatar aiki don samar da ita. Saboda haka, waɗannan dokoki suna magana ne kan abin da ke buƙatar samarwa, ba samarwan kansa ba. Duk da haka, suna nuna wajabcin samarwa daga mahangar cewa "Abin da ba tare da shi ba ba za a iya cika wajibi ba, shi kansa wajibi ne."

In the same manner, treating the poverty of individuals, which is the root problem, cannot occur without the presence of wealth, so it necessitates working to produce it. Therefore, these rules address what necessitates production, and not production itself. However, they indicate the obligation of production from the angle that "That, without which the obligation cannot be accomplished, is itself an obligation".

Dangane da hukunce-hukuncen da ke ƙarfafa kai tsaye samar da dukiya, ko da yake suna nan, adadinsu kaɗan ne; Allah (SWT) ya ce:

As for the rules which directly encourage the production of wealth, although they exist they are few in number; Allah (swt) said:

"Sa'ad da aka kammala sallah, ku watse a cikin ƙasa, ku nemi falalar Allah (swt)." (TMQ 62:10), kuma (SWT) ya ce: "Saboda haka ku yi tafiya a cikin gangaren ƙasar, ku ci daga arzikinsa." (TMQ 67:15), kuma Annabi ﷺ ya ce:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah (swt).” (TMQ 62:10), and He (swt) said: “So walk among its slopes and eat of His provision.” (TMQ 67:15), and the Prophet said:

. » مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْ رًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِه « .

. » مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْ رًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِه « .

“Babu wanda ya ci abinci mafi alheri fiye da wanda ya ci ta hannun aikin hannunsa.” (Al-Bukhari ya ruwaito shi ta hanyar Al-Miqdam). Haka kuma Annabi ﷺ ya ce:

“No one eats food better than that which he ate by working with one’s own hands.” (reported by Al-Bukhari through Al-Miqdam). The Prophet also said:

. مَنْ طَلَبَ الدُّنْ يَا حَلاَلاً، اسْتِعْفَافاً عَنِ المَسْأَلَةِ، وَسَعْياً عَلَى أَهْلِهِ، وَتَ عَطُّفاً عَلَى « » جَارِهِ، جَاءَ ي وَْمَ القِيَامَةِ وَجْهُهُ كَالقَمَرِ لَيْ لَةَ الْبَدْرِ .

. مَنْ طَلَبَ الدُّنْ يَا حَلاَلاً، اسْتِعْفَافاً عَنِ المَسْأَلَةِ، وَسَعْياً عَلَى أَهْلِهِ، وَتَ عَطُّفاً عَلَى « » جَارِهِ، جَاءَ ي وَْمَ القِيَامَةِ وَجْهُهُ كَالقَمَرِ لَيْ لَةَ الْبَدْرِ .

"Duk wanda ya nemi halal a rayuwa, bai kuma roƙon wani kuɗi ba, don ya ciyar da iyalinsa, da kuma makwabcinsa cikin tausayawa, zai zo (a ranar hukunci) da fuska kamar wata cikakke." (Al-Bayhaqi ya ruwaito shi a Al-Shu'ab Al-Iman daga Makhul a matsayin hadisin mursal). Kuma ya ce:

“Whoever seeks lawful sustenance in life, and asks not others for money, to provide for his family, and his neighbour in sympathy, comes (on the day of judgement) with a face like the moon when full.” (reported by Al-Bayhaqi in Al-Shu’ab Al-Iman from Makhul as a Mursal narration). And he said:

. » طَلَبُ الحَلالِ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ « .

. » طَلَبُ الحَلالِ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ « .

"Neman halaltaccen abinci (Halal) wajibi ne a kan kowane Musulmi" (wanda Al-Tabarani ya ruwaito a cikin Al-Awsat daga Anas, da sanadin da Al-Haythami da Al-Mundhiri suka ɗauka a matsayin Hasan). Waɗannan dalilai a bayyane suke wajen ƙarfafa neman arziki, wato, ƙarfafa samarwa, ko kuma a wata kalma magance talauci a ƙasa. Sai dai abin da kuma ke bayyana daga gare su shi ne cewa suna magana ne da mutum ɗaya, kuma ƙarfafa samarwa ana yinta ne kawai don biyan bukatun mutum ɗaya, ko dai don cika buƙata ko don ƙara dukiyarsa; wato, halascin amfani da ita.

“Seeking lawful livelihood (Halal) is duty upon every Muslim” (reported by Al-Tabarani in Al-Awsat from Anas, with a chain considered Hasan by Al-Haythami and Al-Mundhiri). These evidences are explicit in encouraging the seeking of provision, in other words, encouragement of production, or by another expression the treatment of the poverty of the country. However, what is also apparent from them is that they address the individual, and that the encouragement of production is only for the treatment of their individual needs, either to fulfil the need or to increase their property; in other words, the permissibility of utilisation.

Из wani kusurci kuma, abin da waɗannan dalilai suke nunawa ko suke wajabtawa shi ne aikin dukiya, ba aiki kaɗai ba. Wato samarwa domin mallaka, ba samarwa kaɗai ba, wanda ke nuna cewa aiki yana samar da mallaka, wanda ke nuni da cewa lamari ne na reshe ba na tushe ba. Reshe ne na mallaka, ba tushe gare ta ba. Shi ya sa hukunce-hukuncen da ke wajabta samarwa suka zo suna ambaton mallaka, mallaka kuma tana wajabta samarwa, hukunce-hukuncen da ke magana kai tsaye kan samarwa kuwa suka zo suna ambaton amfani. Don haka a wata aya ya sanya neman abinci domin abinci, kuma ya mayar da abinci daga aiki a hadisi na farko, ya bayyana aiki ta kalmomin neman duniya da neman abin halal a hadisai na biyu da na uku. Don haka dukkan waɗannan hukunce-hukunce tare da dalilansu suna nufin mallakar dukiya. Duk wannan yana nuna cewa samarwa ba ita ce matsalar tushe ba, sai dai matsala ce daga cikin matsalolin tattalin arziki. Haka kuma yana nuna cewa matsalar tushe ita ce mallaka, ko a wata kalma mallaka, kuma wannan yana nufin matsalar tushe rabon dukiya ce.

This is from one angle. From another angle what these evidences address or what they necessitate is only the work for property, and not work alone. In other words, it is production for the sake of possession and not simply production alone, which indicates that the work produces possession, which points to it being a branch issue and not a root one. It is a branch of possession, and not a root for it. That is why the rules which necessitate production came mentioning possession, and that possession necessitates production, and that the rules which directly address production came mentioning utilisation. So in one verse it made the effort for the sake of food, and made food from effort in the first narration, and expressed effort through the words seeking the world and seeking that which is lawful (Halal) in the second and third narrations, so all these rules with their evidences mean possession of wealth. All of this indicates that production is not the root problem, rather it is a problem amongst the economic problems, and in the same manner it indicates that the root problem is ownership, or by an alternative expression possession, and this means that the root problem is distribution.

Wannan duka yana kan hujjojin Shari'a ne. Dangane da hakikanin rayuwar tattalin arziki kuwa, babu wanda ya musunta cewa duk wata ƙasa da ke fama da rikicin tattalin arziki tana fama ne saboda rarrabawa mara kyau, ba saboda ƙarancin samarwa ba. Tsarin gurguzu, ciki har da kwaminisanci, bai taso ba sai sakamakon zaluncin da al'umma ta sha daga tsarin jari-hujja, wato sakamakon rarrabawa mara kyau. Abubuwan amfanin al'umma da masu jari-hujja suka yi ƙoƙarin aiwatarwa a tsarinsu duk suna da alaƙa da rarrabawa. Mafita na gurguzu kuma suna magance matsalar rarrabawa ne kawai, kuma yankunan da ake kira ƙasashe masu tasowa, kamar ƙasashen Musulmi a yau, suna koma baya ne saboda rarrabawa mara kyau, ba saboda talaucin ƙasar ba. Saboda haka, hakikanin tushen matsalar tattalin arziki shi ne rarrabawa mara kyau, ba rashin samarwa ba. Wannan abu ne da ake iya ji, kowane mutum yana iya fahimtarsa, ko Musulmi ne, ko mai jari-hujja, ko mai gurguzu. Domin duniya baki ɗaya tana samar da abin da ya fi yawa fiye da abin da mutane ke buƙata, amma rarrabawa mara kyau ita ce ke sa wasu mutane su zama masu arziki fiye da kima, yayin da wasu kuma ke cikin talauci da tsananin bukata. Ko a ƙasashen da ke fama da ƙarancin samarwa, tushen matsalar tattalin arziki da farko shi ne rarrabawa, sannan ƙarancin samarwa ya biyo baya. Bisa wannan, hakikanin rayuwar tattalin arziki tana nuna cewa tushen matsala a tattalin arziki shi ne rarrabawa, ba samarwa ba.

This is all with respect to the Shari’ah evidences, as for with respect to the reality of the economic life, no one denies that every country which suffers from economic unrest is due to suffering from poor distribution, and not due to low production. The socialist system, including communism, only arose as a result of the oppression which the society suffered from the capitalist system, or in other words, a result of poor distribution. The social benefits which the capitalists tried to implement in their system are all connected to the distribution. The socialist solutions only deal with the issue of distribution, and the regions which are called the third world such as the Islamic countries in these days, are only backward due to the poor distribution, and not due to the poverty of the country. Accordingly, the reality of the root problem in economics is poor distribution and not lack of production. This is something that can be sensed, and every person can sense it, whether Muslim, capitalist or socialist. This is since the world as a whole produces much more than the people require, but the poor distribution is what makes some people obscenely rich, while others are destitute and poor. Even in the countries that suffer from low production the root economic problem is distribution first and then low production. Based upon this, the reality of the economic life indicates that the root problem in the economy is distribution, and not production.