Dukiya mallakar Allah (SWT) kaɗai ce, kuma Shi (SWT) ne Ya sanya mutane masu riƙe da ita a matsayin amintattu. Ta wannan amana ta gaba ɗaya aka ba su haƙƙin mallakar dukiya.

The wealth belongs to Allah (swt) alone, and He (swt) has made human beings the trustees of it. Through this general trust they have been given the right to ownership of wealth.

Allah (SWT) ya halatta wa mutum ya mallaki dukiya; saboda wannan izini na musamman, ya sami damar mallakar ta a zahiri.

Allah (swt) has permitted for the individual to possess the wealth; so through this specific permission, he managed to possess it practically.

Hujjojin wannan maudu'i sun hada da fadin Allah (SWT):

The evidences for this article are His (swt) words:

"Kuma ku ba su daga dukiyar Allah (SWT) wadda Ya ba ku." (TMQ 24:33); don haka dukiyar an danganta ta ga Allah (SWT). Kuma maganarSa (SWT):

“And give them from the wealth of Allah (swt) which He has given you.” (TMQ 24:33); .so the wealth is ascribed to Allah (swt). And His (swt) words:

“Kuma zai ba ku ƙaruwar dukiya da 'ya'ya.” (TMQ 71:12); … don haka ƙaruwar dukiyar mutane ana danganta ta ga Allah (SWT). Haka nan, maganarsa (SWT):

“And give you increase in wealth and children.” (TMQ 71:12);.. so the increase in the wealth for people is ascribed to Allah (swt). Also, His (swt) words:

"Ka ciyar daga cikin abin da Ya sanya ku masu gādo a cikinsa." (TMQ 57:7), kuma saboda haka ne Shi (SWT) Ya sanya mutum amintattu na Allah (SWT) a cikin dukiya, kamar yadda Allah (SWT) ne Ya sanya su magada, don haka dukiya asalinta ta Allah (SWT) ce. Saboda haka, mallakar dukiya tana wurin Allah (SWT), amma Shi (SWT) Ya sanya mutane su zama amintattu a kanta, wanda hakan ya ba su hakkin mallakarta. Saboda wannan dalili, ayar da ta shafi amanar ba hujja ba ce ga mallakar mutum ɗaya, amma hujja ce da ke nuna cewa mutum, daga ɓangaren kasancewarsa mutum, yana da hakkin mallakar dukiya.

“And spend out of that in which He has made you successors.” (TMQ 57:7),. and so accordingly He (swt) made man the trustees of Allah (swt) in the wealth, as it was Allah (swt) who made them the inheritors, so the wealth in origin belongs to Allah (swt). Therefore, the ownership of the wealth is with Allah (swt), but He (swt) has made the people the trustees of it, which has given them the right to its ownership. For this reason the verse regarding the entrustment is not an evidence for private ownership, but rather it is evidence that the human being from the aspect of being human, has the right of ownership of wealth.

Amma dangane da mallakar dukiya ta zahiri ga mutum, wato kasancewar halal ne gare shi ya mallaki dukiya a zahiri, wannan yana fitowa ne daga wata hujja daban, wadda ita ce sababin da ya halatta wa mutum ya mallaki dukiya a zahiri. Misali, faɗinsa:

As for practical private ownership, or in other words, the fact that it is permitted for him to actually possess wealth, this comes from another evidence, which is the cause which permitted the individual to practically come into possession. For example his words:

.» مَ نْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه « .

.» مَ نْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه « .

"Duk wanda ya kewaye wata ƙasa da bango, to ƙasar tasa ce." (Ahmad da Abu Dawud ne suka riwaito shi, kuma isnadinsa ingantacce ne a wurin Al-Jarwad da Al-Zayn), da kuma maganarsa:

“If anyone surrounds a land with a wall, it belongs to him.” (reported by Ahmad and Abu Dawud with a chain authenticated by Al-Jarwad and Al-Zayn), and his words:

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Duk wanda ya rayar da ƙasar da ta mutu, to tasa ce," al-Bukhari ya ruwaito daga Umar a matsayin Ta'liq (taken da ba a ambaci isnadi ba), kuma Ahmad da al-Tirmidhi sun ruwaito shi da isnadi ingantacce daga Jabir, da kuma maganar Allah (SWT):

“whoever revives dead land, then it is his” reported by Al- Bukhari for Umar as a Ta’liq (title heading without chain mentioned) and also reported by Ahmad and Al-Tirmidhi with an authentic chain from Jabir, and the words of Allah (swt):

"Ga maza akwai rabo daga abin da iyaye da dangi na kusa suka bari, kuma ga mata akwai rabo daga abin da iyaye da dangi na kusa suka bari." (TMQ 4:7) da kuma: "An halatta muku farautar ruwa." (TMQ 5:96), tare da sauran ayoyi.

“For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave.” (TMQ 4:7) and: “Lawful to you is game from the sea.” (TMQ 5:96), amongst other texts.

Saboda haka, haƙƙin mallaka na duk abin da Allah (swt) ya halitta an tabbatar da shi ga kowane ɗan Adam, amma mallakar a zahiri tana buƙatar izini daga Mai Shari'a (swt) game da yadda za a iya samunta da kuma wane dukiya ce za a iya nema. Wato, ana buƙatar dalili daga Shari'ah wanda ya halatta wannan mallakar ta faru a zahiri. Saboda haka, wannan maƙala ta ƙunshi abubuwa uku. Na farko, cewa mallaka ta Allah ce (swt):

Accordingly, the right of ownership of whatever Allah (swt) created is confirmed for every human, and practical ownership requires permission from the Legislator (swt) regarding how it can be achieved and which wealth can be sought. In other words, evidence from the Shari’ah is required which permits this possession to practically take place. Therefore, the article comprises of three elements. Firstly, that ownership is for Allah (swt):

"Kuma ku ba su daga dukiyar Allah (SWT) wadda Ya ba ku." (TMQ 71:12).

“And give them from the wealth of Allah (swt) which He has given you.” (TMQ 71:12).

Na biyu, cewa mutum yana da 'yancin mallakar dukiya, kuma dalilin hakan shi ne ayar da ta zo game da amana/gado:

Secondly, that the person has the right to own wealth, the evidence being the verse regarding entrustment/succession:

"Kuma ku ciyar daga abin da Ya sanya ku masu gādo a cikinsa." (TMQ 57:7).

“And spend out of that in which He has made you successors.” (TMQ 57:7).

Na uku, cewa yin mallakar dukiya a zahiri ga mutum yana bukatar izini daga Mai Shari'a (swt) - wato, dalili wadda ke izinin mallakar ta a zahiri, kuma dalilan wannan su ne nassoshin da ke kan izinin yin mallakar a zahiri.

Thirdly, that the practical taking of ownership of the wealth by the individual requires permission from the Legislator (swt) - in other words, evidence which permits the ownership of it in practical terms, and the evidence for this are the texts regarding the permission of practically taking ownership.

Saboda haka, an bayyana dalilan wannan maudu'i a sarari.

Accordingly the evidences for this article have been made clear.