Dukiyar mallaka wadda ta ƙunshi kadarorin ruwa da kadarorin da ba sa motsi an iyakance ta ga hanyoyin Shari'a guda biyar kamar haka:

Private property consisting of liquid and fixed assets is restricted to the following five Shari’ah means:

Aiki.

a. Work.

b. Gado.

b. Inheritance.

c. Buƙatar dukiya saboda rayuwa.

c. The need of wealth for the sake of liing.

d. Bayar da gudummawa daga dukiyar Gwamnati ga al'ummarta.

d. Donation from the wealth of the State to its subjects.

e. Kuɗaɗen da mutane ke karɓa ba tare da wani aiki ko siye ba.

e. Funds taken by individuals without any effort or purchase.

Dole ne akwai hanyoyin da Mai Shari'a (SWT) ya halatta ta hanyarsu mallaka, saboda haka idan dalilin Shari'a ya kasance, to mallakar dukiya ma tana nan. Amma idan kuma hanyar Shari'a ba ta kasance ba, to babu mallakar dukiyar ko da an mallake ta a zahiri, domin mallaka ita ce mallakar dukiya ta hanyar Shari'a wadda ta hanyarta Mai Shari'a (SWT) ya halatta mallakarta. Mai Shari'a (SWT) ya takaita hanyoyin mallaka ga takamaiman yanayi, ya iyakance su zuwa adadi kayyadadde, bai bar su ba tare da takaitawa ba, kuma ya sanya su layukan bayyana masu faɗi, a ƙarƙashinsu akwai sassa da dama waɗanda rassansu ne kuma suke fitowa daga ƙa'idodinsu. Ba a ba su wani Illah (dalilin Shari'a) na musamman mai cikakken hada kai ba, saboda haka ba a yi wasu al'amura masu cikakken hada kai kamar su ba ta hanyar qiyasi. Wannan saboda bukatu sababbi suna faruwa ne kawai a cikin dukiyar da ake da ita yanzu, ba a cikin ma'amaloli ba; wato ba a cikin tsarin alaƙoƙi ba, sai dai a cikin abubuwan da suke ƙarƙashinsa. Saboda haka wajibi ne a takaita ma'amala ga takamaiman yanayi, waɗanda suka shafi bukatu sababbi da yawa, da kuma dukiya daga mahangar cewa dukiya ce, da kuma ƙoƙari daga mahangar cewa ƙoƙari ne. Haka kuma, wajibi ne a takaita dukiyar mutum ta kansa ta hanyar da ta dace da fitrah (dabi'ar halitta), da kuma tsara mallaka ta yadda al'umma za ta kasance a kiyaye daga kurakuran da za su samu daga gare ta idan aka bar ta ba tare da takaitawa ba.

There must exist means through which the Legislator (swt) permits ownership, so if the Shari’ah cause is present, then the ownership of the wealth is present. If on the other hand the Shari’ah means is not present then there is no ownership of the wealth even if it is practically possessed, since ownership is the possession of the wealth through a Shari’ah means through which the Legislator (swt) permitted its possession. The Legislator (swt) restricted the means of possession to specific circumstances, limited them to a specific number, and did not leave them unrestricted, and made them clear expansive lines under which are a number of parts which are its branches and issues from its rules. They were not given a specific comprehensive Illah (Shari’ah reason) and so other comprehensive issues are not made analogous to them. That is because new needs only occur in the present wealth, and not in the transactions; in other words, not in the system of relations but rather in its subjects. Therefore, it is necessary to limit the transaction to specific circumstances, which apply to new and numerous needs, and upon the wealth from the angle that it is wealth, and upon the effort from the angle that it is effort. And in the restriction of private wealth in a manner that agrees with the nature (Fitrah), and organising the ownership such that the society is protected from the mistakes that result from it if left unrestricted.

Wannan maƙala tana bayyana ma'anar mallaka a Shari'ah, watau yanayoyin da Mai Shari'a (swt) ya halatta amfani da dukiya a kansu. Ya zama wajibi a san hanyoyin mallaka na zahiri, ba hanyoyin ƙara dukiya ba. Mai Shari'a (swt) ya bayyana hanyoyin mallaka, watau hanyoyin samun mallakar asalin dukiya, wato hanyoyin da ke sa mutum ya mallaki dukiya bayan ba ya mallakarta tun farko. Haka kuma Mai Shari'a (swt) ya bayyana hanyoyin ƙara dukiya, watau hanyoyin ƙara dukiyar da mutum ya riga ya mallaka. Shari'ah ta zo da hukunce-hukunce masu alaƙa da mallaka da kuma ƙara mallaka. Kwangilolin ciniki da haya suna cikin hukunce-hukuncen da ke da alaƙa da ƙara dukiya, watau ƙara mallaka. Aikin farauta da haɗin gwiwa (shirka) suna cikin hukunce-hukuncen da ke da alaƙa da mallaka, watau mallakar asalin dukiya. Wannan maƙala tana mai da hankali ne kan hanyoyin mallaka, ba hanyoyin ƙara mallaka ba.

This article explains the Shari’ah means for ownership, in other words, the situations which the Legislator (swt) permitted the utilisation of the property. It is imperative that the practical means of ownership are known and not the means of increasing the property. The Legislator (swt) clarified the means of ownership, in other words, the means for the ownership of the original wealth, which means the means which brings about the ownership of wealth for the individual after he did not own it originally. And the Legislator (swt) clarified the means of increasing the wealth, in other words, the means for increasing the wealth which he owned. The Shari’ah came with rules connected to both ownership and increasing ownership. The trade and rent contracts are from the rules which are related to increasing the wealth, in other words, increasing ownership. Working in hunting, and partnerships, are from the rules connected to ownership, in other words, with possession of the origin of the wealth. This article is concerned with the means for ownership and not those of increasing the ownership.

Shaidar wannan maƙala ita ce bincika dalilan da suka bayyana izinin Mai Shari'a (SWT) na amfani da kayan, wato, bincika dalilan game da mallakar abu a aikace. Idan aka yi bincike, sai ya bayyana cewa manyan hanyoyin mallaka guda biyar ne, kuma duk hanyoyin mallaka suna ƙarƙashin ɗaya daga cikin waɗannan biyar.

The evidence for this article is the investigation of the evidences which explained the permission of the Legislator (swt) for the utilisation of the product, in other words, investigation of the evidences regarding practically taking possession. With investigation, it becomes clear that the primary means for possession are five and all the means of possession fall under one of these five.

Dangane da dalilan wadannan hanyoyi biyar: hanya ta farko (A) ita ce aiki, kuma dalilanta su ne dalilan yanayoyin da mutum yake samun dukiya ta hanyar kokari, wato samar da dukiya ta fuskar cewa ana yinta ta hanyar aiki, wadanda yanayoyi ne guda bakwai.

As for the evidences for these five means: the first means (A) is work, and its evidences are the evidences of the circumstances that an individual gains wealth through effort, in other words, creation of wealth from the angle that it is done through work, which are seven circumstances:

Na farko: Rayar da filayen da suka mutu, hujjarta ita ce maganar Annabi ﷺ:

First: Reviving dead land, its evidence being the words of the Prophet :

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Duk wanda ya raya ƙasar da ta mutu, to tana tasa ce," Ahmad da Al-Tirmidhi suka ruwaito da isnadi ingantacce, sannan Al-Bukhari ya ruwaito shi daga Umar, da kuma maganarsa:

“whoever revives dead land, then it belongs to him” reported by Ahmad and Al-Tirmidhi with an authentic chain and also by Al- Bukhari from Umar, and his words:

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

"Duk wanda ya noma ƙasar da ba ta mallakar kowa ba, shi ne ya fi cancantar mallakarta." Al-Bukhari ne ya ruwaito daga Aisha (RA). Kuma maganarsa:

“He who cultivates land that does not belong to anybody is more rightful (to own it).” reported by Al-Bukhari from Aisha(ra). And his words:

«مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَهُ». "Duk wanda ya kewaye wata ƙasa da bango, to ƙasar tasa ce." Ahmad da Abu Dawud ne suka ruwaito shi, kuma Ibn Al-Jarwad da Al-Zayn sun tabbatar da ingancin silsilar masu ruwaitonsa. Ƙasar da ba a noma ta ba (dead land) ita ce ƙasar da babu alamun da ke nuna cewa wani yana riƙe da mallakarta, babu katanga, noma, gini ko wani abu makamancin haka a cikinta. Ana rayar da irin wannan ƙasa ta hanyar duk abin da ke nuna zaman jama'a a cikinta, kamar noma, dasa bishiyoyi, gini da makamantansu. Kamar rayarwa kuma shi ne sanya wani abu da ke nuna cewa an riga an mallake ta, kamar dasa shinge, ko yin katanga, ko kafa turaku da makamantansu.

.» مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه «. “whoever surrounds a land with a wall, it belongs to him.” reported by Ahmad and Abu Dawud with a chain authenticated by Ibn Al-Jarwad and Al-Zayn. Dead land is the land where there are no signs that anyone holds its possession and so there is nothing in terms of fencing, agriculture, building or anything similar. Reviving it is through anything which indicates inhabitation, such as agriculture, planting trees, building and so on. Similar to revival is to place something which indicates that someone has taken possession of it, such as planting hedges or fencing or pillars and so on.

Saboda haka, duk wani ɗan ƙasa da ya rayar da ƙasa matacciya yana mallakarta bisa ƙa'idojin Shari'a, ko yana Musulmi ne ko Zimmi: domin nassoshi suna gama-gari, suna shafar dukkan 'yan ƙasa. Na biyu: Farauta, dalilinta shi ne faɗin Allah (SWT):

And so any individual citizen who revives a dead land takes possession of it according to the rules of the Shari’ah, irrespective of whether they were a Muslim or a Dhimmi: because the texts are general, encompassing all the individual citizens. Second: Hunting, its evidence being the words of Allah (swt):

"Amma idan kun fita daga Ihram, to ku iya farauta." (TMQ 5:2), da kuma faɗinSa (SWT): "An halatta muku farautar ruwa." (TMQ 5:96).

“But when you come out of Ihram, then [you may] hunt.” (TMQ 5:2), and His (swt) words: “Lawful to you is game from the sea.” (TMQ 5:96).

Na uku: Yin aiki a matsayin dan tsakiya ko wakilin kwamishina, hujjar kuwa ita ce abin da aka ruwaito daga Qays b. Abi Gharza Al-Kanani wanda ya ce:

Third: To act as a middle-man or commission agent, the evidence being what was narrated from Qays b. Abi Gharza Al-Kanani who said:

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

“Ya jama'ar 'yan kasuwa, zance marar amfani da rantsuwa suna faruwa a cikin harkokin kasuwanci, don haka ku gauraya su da Sadaka” (wanda Ahmad ya ruwaito da isnadi sahihi). Na huɗu: hadin gwiwar Mudarabah (inda mutum ɗaya ya saka dukiya a cikin hadin gwiwa, ɗayan kuma ya saka aiki), hujjarta ita ce abin da aka ruwaito daga Al-'Abbas bin 'Abdul-Muɗɗalib cewa, idan ya bada kuɗi a matsayin Mudarabah, yakan sanya sharadi ga abokin harkarsa kada ya yi tafiya da su ta teku, kada ya sauka a kwari, kada kuma ya yi kasuwanci da dabbobi masu rai, idan kuwa ya saɓa, to zai zama wajibi ya biya asarar da aka yi.

“O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with Sadaqah (alms)” (reported by Ahmad with an authentic chain). Fourth: the Mudarabah partnership (where one person invests wealth into a partnership, and the other invests effort), its evidence being what was narrated from Al-Abbas Bin Abdul-Muttalib that when he handled money as Mudarabah, he used to stipulate on the partner not to travel with it by the sea, nor to descend a valley nor to trade with live things, otherwise he would have to guarantee losses incurred.

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

Lokacin da Manzon Allah ﷺ ya sani game da hakan, sai ya amince da shi (SWT). Duk da cewa Al-Hafiz ya ce: "Al-Bayhaqi ya ruwaito shi da isnadin da ya same shi da rauni", Mudarabah (Al-Qirad) an tabbatar da ita ta hanyar ijma'in sahabbai. Ibn Hazm ya ce a cikin Maratib Al-Ijma' game da ita, bayan ya ambata cewa bai sami dalili a kanta daga Sunnah ba: "amma ijma'i ne ingantacce. Mun tabbata cewa ana yin ta a zamaninsa, kuma ya san da ita ya tabbatar da ita, kuma da ba don haka ba da ba a halatta ta ba", kamar yadda Al-Hafiz ya ruwaito daga Ibn Hazm a Talkhis Al-Khabir.

"When the Prophet of Allah (pbuh) (swt) became aware of that, he approved it". Even though Al-Hafiz said that: “Al-Bayhaqi reported it with a chain that he found weak”, Mudarabah (Al- Qirad) is confirmed by the consensus of the companions: Ibn Hazm said in Maratib Al-Ijma’ regarding it after he mentioned that he did not find an evidence for it in the Sunnah: “but it is a correct consensus. We are certain that it used to take place at his time, and he knew about it and confirmed it, and if it was not for that it would not be permitted”, the same as Al-Hafiz reported about Ibn Hazm in Talkhis Al-Khabir.

Daga hujjojin ijma'in sahabbai:

From the evidences of the consensus of the companions:

Malik ya ruwaito daga Zayd bin Aslam daga mahaifinsa cewa ya ce: ‘Abdullah (SWT) da ‘Ubaidullah (SWT), 'ya'yan Umar (RA), sun fita tare da runduna zuwa Iraki. Sun wuce ta wurin Abu Musa Al-Ash'ari, wanda shi ne Amir na Basra, sai ya karɓe su da girmamawa ya ce: Idan ina iya taimaka muku da wani al'amari, zan yi. Sa'an nan ya ce: Ga wasu daga cikin dukiyar Allah (SWT) da nake so in aika wa shugaban muminai. Zan ba ku ita aro, don haka ku saya wasu kayayyaki daga Iraki, ku sayar da su a Madina. Ku mayar da jarin ga Umar (RA), ku riƙe riba don kanku. Suka amsa: Muna son haka. Sai ya yi haka, ya rubuta wa Umar (RA) yana sanar da shi game da karɓar dukiyar da suka yi. Lokacin da suka koma Madina, suka sayar da kayayyakin suka samu riba. Da suka mayar wa Umar (RA) ainihin jarin, sai ya ce: Shin an ba kowane sojan da ya yi irin abin da aka ba ku? Suka ce a'a. Sai Umar (RA) ya ce: Saboda ku 'ya'yan shugaban muminai ne, ya ba ku. Ku mayar mini da kuɗin da ribarsa. ‘Abdullah (SWT) ya yi shiru. Amma ‘Ubaidullah (SWT) ya ce: Wannan ba ya zama dole a kanka ba, ya shugaban muminai; da wannan dukiyar ta ragu ko ta lalace, da mun ba da tabbacin biyan jarin gaba ɗaya. Sai Umar (RA) ya ce: Ka mayar mini da shi. 'Abdullah ya ci gaba da yin shiru, ‘Ubaidullah kuma ya maimaita abin da ya faɗa. Wani mutum daga cikin waɗanda ke zaune kewaye da Umar (RA) ya ce: Ya shugaban muminai, idan ka mayar da shi qirad a gare shi fa? (wato, haɗin kasuwanci na mudaraba). Sai Umar (RA) ya ce: Na mayar da shi qirad (aro) a gare shi. Don haka Umar (RA) ya karɓi ainihin jarin da rabin ribar, sai 'ya'yansa biyu suka karɓi sauran rabin ribar. An ruwaito wannan a Al-Muwatta, kuma Al-Hafiz ya ce sarkar isnadinsa ingantacciya ce, kuma wannan ya faru a gaban taron sahabbai.

Malik reported from Zayd Bin Aslam from his father that he said: ‘Abd Allah (swt) and ‘Ubayd Allah (swt), the two sons of Umar (ra) went out with the army to Iraq. They passed by Abu Musa Al-Ash’ari, who was the Amir of Basra, and he welcomed them and said: If I was able to help you with any issue, I would. Then he said: Here is some of the wealth from the wealth of Allah (swt) that I want to send to the leader of the believers. I will lend it to you, so buy some of the goods from Iraq, and sell them in Madinah. Give the capital to Umar (ra) and keep the profit for yourselves. They replied: we would like that. So he did that and wrote to Umar (ra) informing him about their taking the wealth. When they returned to Madinah they sold the goods and made a profit, and so when they gave the original capital amount to Umar (ra), he said: Were all the soldiers given similar to what you were given? They replied in the negative. And so Umar (ra) said: Because you were the sons of the leader of the believers, he gave it to you. Give me the money and its profit. ‘Abd Allah (swt) remained silent. As for ‘Ubayd Allah (swt), he said: this is not necessary for you O leader of the believers, if this wealth was reduced or destroyed we would have guaranteed it (in other words, paid the original capital in full). And so Umar (ra) said: Give it to me. Abdullah remained silent and ‘Ubayd Allah (swt) repeated what he had said. A man from those sitting around Umar (ra) said: O leader of the believers, if you made it a Qirad for him? (in other words, a Mudarabah partnership), and so Umar (ra) said: I made it as a Qirad (loan) for him. So, Umar (ra) took the original capital, and half of the profit, and his two sons took the other half of the profit. This was reported in Al-Muwatta and Al-Hafiz said its chain is authentic and this was done in front of a crowd of the companions.

Haka kuma aikin Al-Qirad (Al-Mudarabah):

Similarly the action of Al-Qirad (Al-Mudarabah):

Malik ya ruwaito daga Al-'Ala bin 'Abd al-Rahman, daga mahaifinsa, daga kakansa, cewa 'Uthman bin 'Affan (ra) ya ba shi kudi a matsayin qirad domin ya yi aiki da su, kuma ribar za a raba tsakaninsu.

Malik reported from Al-Ala Bin ‘Abd alRahman from his father from his grandfather that ‘Uthman b. ‘Affan (ra) gave him money as Qirad to work with it, and the profit to be split between them.

Al-Bayhaqi ya ruwaito a cikin Al-Sunan Al-Kubra, kuma Al-Hafiz ya ce sarkar isnadin tana da ƙarfi, daga Hakim b. Hizam cewa ya kasance yana bayar da kuɗi ga wani mutum bisa tsarin Qirad, kuma ya sanya sharadi cewa ba zai kai su kwarin Wad da su ba, kuma ba zai sayi dabbobi da su ba, ko ya kai su ketare. Idan ya aikata ɗaya daga cikin waɗannan, zai ɗauki alhakin kuɗin. Ya ce: idan ya wuce iyakokin da aka sanya, zai ɗauki alhakin.

And Al-Bayhaqi reported in Al-Sunan Al-Kubra, and Al- Hafiz said that the chain is strong, from Hakim b. Hizam that he used to give money to a man on the basis of Qirad, and made it a condition that he wouldn’t go to the Wad valley with it, and not buy animals with it, nor transport it overseas, and if he did any of that he would be liable for it. He said: if he overstepped the limits, he would be liable.

Na biyar: shirkar Musaqah (hayar bishiyoyi don samun wani kaso daga amfanin su), dalilinta shi ne abin da Abdullahi (SWT) ɗan Umar ya ruwaito cewa:

Fifth: the Musaqah (renting trees for a portion of their yields) partnership, its evidence is what was narrated by ‘Abd Allah (swt) b. Umar who said:

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

"Manzon Allah ﷺ ya ba mutanen Khaibar kwangila su yi aiki su noma a madadin rabin 'ya'yan itatuwa ko amfanin gona." (an yarda da shi baki daya).

“The Messenger of Allah (pbuh) (saw) contracted the people of Khaibar to work and cultivate in return for half of the fruits or produce.” (agreed upon).

Na shida: aikin wani don albashi, dalilin shi ne fadinSa (SWT):

Sixth: working for someone else for a salary, the evidence being His (swt) words:

"Idan kuma sun shayar da su dominku, to ku ba su ladansu." (Suratu Ɗalaƙ, 65:6), da kuma abin da Aisha (RA) ta ruwaito, wadda ta ce:

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), and what was narrated by Aisha(ra) who said:

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

Manzon Allah ﷺ ya ɗauki wani mutum daga kabilar Banu Ad-Dil a matsayin jagora ƙwararre, wanda yake mushrik (mabiyin addinin mushrikan Quraishawa). Annabi ﷺ da Abu Bakar suka ba shi raƙumansu biyu na hawa, suka kuma karɓi alkawarinsa cewa zai kawo musu raƙumansu na hawa da safiyar rana ta uku zuwa Kogon Thaur. (Al-Bukhari ne ya ruwaito shi).

The Messenger of Allah (pbuh) hired a man from the tribe of Bani-Ad- Dil as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet and Abu Bakr gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur” (reported by Al-Bukhari).

Na bakwai: Ma'adanai da dukiyoyin da aka binne, kuma shaidarsa ita ce maganar Manzon Allah ﷺ:

Seventh: Buried minerals/treasures, and its evidence being the words of the Messenger (pbuh) :

. » وَفِي الرِّكَازِ الْخُمُسُ « .

. » وَفِي الرِّكَازِ الْخُمُسُ « .

"Ana wajabta biyan ɗaya bisa biyar (Al-Zakah) a kan dukiyar da aka binne." (Muttafaqun 'alaihi daga Abu Hurairah).

“One fifth is compulsory to be paid (Al-Zakah) on buried Treasure.” (agreed upon from Abu Hurayrah).

Waɗannan su ne dalilan abubuwa bakwai da suke zama hujjoji ga hanya ta farko ta mallakar dukiya, wato aiki.

These are the evidences for the seven circumstances which are the evidences for the first means of ownership which is work.

Game da hanya ta biyu (B), gado, shaidarta ita ce maganar Allah (SWT):

As for the second means (B), inheritance, its evidence is the words of Allah (swt):.

"Allah (SWT) ya umurce ku game da 'ya'yanku: ga namiji, abin da yake daidai da rabon mata biyu. Amma idan 'ya'ya mata ne kawai, biyu ko fiye da haka, to, a gare su akwai kashi biyu cikin uku na abin da mutum ya bari." (TMQ 4:11) tare da sauran nassoshi game da gado daga ayoyin Alkur'ani da hadisai daga Sunnah.

“Allah (swt) instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate.” (TMQ 4:11) alongside the rest of the texts regarding inheritance from the Quranic verses and the narrations from the Sunnah.

Hanyar ta uku (C) ita ce buƙatar dukiya saboda rayuwa, kuma dalilinta shi ne dalilin nafaqa (kula da mai bukata), domin wajibi ne a ba wa mutum wannan dukiya idan bai iya samun isasshe da kansa ba, kamar wanda yake ƙarami, ko wanda ba zai iya aiki ba, ko kuma wanda ake ɗaukarsa a shari'a kamar wanda ba zai iya aiki ba alhali yana da iko. Saboda haka Shari'ah ta wajabta a kan magada na kusa da shi su ba shi nafaqa, idan kuma ba su iya ba, sai ya rataya a kan Baitul-mali. Alamar wannan dalili kuma ita ce: yana mallakar wannan dukiya wadda ya karɓa a matsayin nafaqa domin ya rayu.

The third means (C) is the need for wealth for the sake of living, and its evidence is the evidence for maintenance, from the fact that it is obligatory to be given to the individual if they are unable to earn enough practically, such as the one who is small, or incapable of work, or is legally considered like the one unable to work even though he is capable. So the Shari’ah made it obligatory upon those close inheritors to him to provide him with maintenance and if they are unable to then it falls upon the Bayt Al-Mal. The indication of that evidence is that he possesses that wealth which he took as maintenance in order to survive.

Hanya ta huɗu (D) ita ce bayarwa ta Dukiyar Jiha daga cikin dukiyarta, kamar bayar da wasu sassan fili, ko bayar da dukiya don biyan basussuka, ko taimakon noma. Hujjar bayar da fili ita ce abin da aka ruwaito daga Bilal Al-Muzni cewa:

The fourth means (D) is the State donation of some of its wealth, such as granting some portions of land, or giving wealth in order to repay the debts, or agricultural assistance. The evidence for the granting of land is what was narrated from Bilal Al-Muzni that:

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

"Manzon Allah ﷺ ya ba da ƙasar Al-Aqiq a matsayin iƙta'i," wanda Abu 'Ubayd ya ruwaito a cikin Al-Amwal, da abin da aka ruwaito daga 'Amru b. Shu'ayb, wanda ya ce:

“The Messenger (pbuh) bestowed the land of Al-Aqiq as fief” reported by Abu ‘Ubayd in Al-Amwal, and what was narrated from ‘Amru b. Shu‘ayb who said:

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

"Manzon Allah ﷺ ya bai wa wasu mutane daga Mozinah ko Johainah wani fili a matsayin iko," Abu Yusuf ya ruwaito a cikin Al-Kharaj. Dangane da batun bayar da kudi domin biyan basussuka, Allah (SWT) ya ba wasu daga cikin rabon Zakka ga mutanen da ke cikin bashi; Ya ce (SWT):

“The Messenger (pbuh) bestowed a land to some people from Mozinah or Johainah as fief” reported by Abu Yusuf in Al- Kharaj. With respect to the issue of giving money to repay the debts, Allah (swt) gave some of the shares of Zakah to indebted people; He (swt) said:

"Kuma ga waɗanda ke cikin bashi" (TMQ 9:60). Manzon Allah ﷺ ya ce:

“And for those in debt” (TMQ 9:60). The Messenger (pbuh) said:

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

"Duk wanda ya bar bashi, to yana kan ni, kuma duk wanda ya bar dukiya, to ta magadansa," (wanda aka amince da shi daga ruwayar Abu Hurairah). Ma'anar kalmomin Manzon Allah ﷺ: "yana kan ni" shi ne yana kan Gwamnati, ko kuma a ce, kan Bayt Al-Mal. Dangane da bayar da kuɗi ga manoma don noma, Umar bn Al-Khattab (ra) ya bayar da kuɗi daga Bayt Al-Mal a Iraki don taimaka wa manoma wajen noma filayensu, ya kuma taimaka musu wajen biyan bukatunsu ba tare da ya karɓi komai daga gare su ba. Kuma babu wanda ya tsawata masa a kan haka, duk da cewa abu ne da ya kamata a tsawata masa (idan ba a halatta shi ba tun asali), don haka hakan Ijma'i ne.

“whoever left a debt behind then it is upon me, and whoever left property then it is for his heirs” (agreed upon from the narration of Abu Hurayrah), and the meaning of the words of the Messenger (pbuh) : “upon me” is that it is upon the State, or in other words, upon the Bayt Al-Mal. And as for giving the farmers money for the sake of agriculture, Umar b. Al-Khattab (ra) gave money from the Bayt Al-Mal in Iraq to assist the farmers in the cultivation of their land and helped them pay for their requirements without taking anything back from them, and no one rebuked him over that even though it was something that should have been rebuked (if it was not permitted in origin), and so it is an Ijma’.

Saboda haka, waɗannan abubuwa uku: bayar da fili, bayar da kuɗi don biyan bashi, da bayar da tallafin kuɗi don noma, duk sun zama sanadin mallaka. Shugaba (Imam) yana da hakkin ya kashe dukiyar Jiha bisa ra'ayinsa da ijtihadinsa a kowane al'amari da aka halatta, don haka duk wanda aka kashe masa kuɗi, ya samu mallakar dukiyar ta wannan bayarwa.

Therefore, these three circumstances: granting land, giving money to repay debts, and giving financial assistance for agriculture, are all causes for ownership. The Imam has the right to spend the wealth of the State according to his opinion and Ijtihad in any permitted issues and so whoever has the money spent upon them has gained the ownership of the wealth through this donation.

Kuma game da hanya ta biyar (E), ta ƙunshi yanayi biyar:

As for the fifth means (E), it encompasses five circumstances:

Na farko: Alaƙar mutane da juna, kamar bayar da kyauta (Hadiyyah), baiwa (Hibah), da wasiyya (Wasiyyah). An ruwaito daga Abu Hamid as-Sa‘adi, wanda ya ce:

First: The relationships of individuals with each other, such as giving gifts (Hadiyah), donations (Hibah), and bequests (Wasiyyah). It is narrated from Abu Hamid as-Sa‘adi who said:

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

"Mun tafi tare da Manzon Allah ﷺ a Yakin Tabuk, sai sarkin 'Aila ya ba Manzon Allah ﷺ alfadara fara da wata riga a matsayin kyauta." (Al-Bukhari ne ya ruwaito shi). Wannan hujja ce a kan halaccin kyauta. Kuma Annabi ﷺ ya ce:

“We accompanied the Prophet in the Ghazwa of Tabuk and the king of 'Aila presented a white mule and a cloak as a gift to the Prophet.” (reported by Al-Bukhari). This is evidence for the permission of gifts. And the Prophet said:

.» تَ هَادَوْا تَحَابُّوا « .

.» تَ هَادَوْا تَحَابُّوا « .

"Ku ba juna kyautai, ku so juna", Al-Bukhari ya ruwaito a cikin Al-Adab Al-Mufrad daga Abu Hurairah, kuma Al-Bayhaqi ya ruwaito shi, wanda ke nuni da halaccin kyauta, kuma ya ce:

“Give gifts to each other, love each other”, reported by Al- Bukhari in Al-Adab Al-Mufrad from Abu Hurayrah, and also reported by Al-Bayhaqi, which indicates the permissibility of gifts, and he said:

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

"Babu wanda zai karɓi kyautarsa, sai abin da uba ya bai wa ɗansa," wanda Ibn Maja ya ruwaito daga Amr bin Shu'aib, daga mahaifinsa, daga kakansa, kuma ya ce:

“No one should take back their gift, except what the father gave to his son” reported by Ibn Maja fromAmrf Bin Shu’aib from his father from his grandfather, and he said:

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

"Wanda ya dawo da kyautarsa (hibah) yana kama da wanda ya dawo da amansa" – wanda aka amince da shi daga Ibn ‘Abbas, wanda ke nuna halaccin bayar da kyauta. Kuma ya ce wa Sa’ad Bin Malik:

“One who takes back his donation (hibah) is like the one who takes back his vomit” agreed upon from Ibn ‘Abbas, which indicates the permissibility of donations. And he said to Sa’ad Bin Malik:

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

"Sashi ɗaya cikin uku, kuma sashi ɗaya cikin uku yana da yawa" (an amince da shi daga Sa'd). Wannan ita ce hujja a kan halascin barin wasiyya. Na biyu: samun dukiya a matsayin diyya saboda cutarwa, kamar diyyar kisan wani da diyyar rauni; Allah (SWT) ya ce:

“Will a third, and a third is too great” (agreed upon from Sa’d). This is the evidence for the permissibility of leaving behind a will. Second: being entitled to wealth as a recompense for harm, such as the compensation for killing someone and the compensation for injury; Allah (swt) said:

"Duk wanda ya kashe mumini da kuskure - to, sakin wani bawa mumini da biyan diyya da za a mika wa iyalan mamacin [wajibi ne]." (TMQ 4:92), kuma Annabi ﷺ ya ce:

“And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required].” (TMQ 4:92), and the Prophet said:

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

"Raƙumi biyar don haƙori ɗaya" (Al-Bayhaqi ya ruwaito, Ibn Hibban da Al-Hakim kuma suka tabbatar da ingancinsa), ya kuma ce:

“Five camels for a tooth” (reported by Al-Bayhaqi and authenticated by Ibn Hibban and Al-Hakim), and he said:

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

"Diyyar yatsu a hannu da (yatsun) ƙafafu daidai take: Raƙumi goma ga kowace yatsa." (At-Tirmidhi ne ya riwaito shi daga Ibn ‘Abbas, kuma ya ce hadisin Hasan Sahih ne). Al-Bayhaqi ya riwaito makamancin haka a littafin Abu Bakr Bin Muhammad. Saboda haka, iyalan wanda aka kashe su ne suke karɓar diyyar wanda aka kashe, kuma wanda aka raunata shi ne yake karɓar diyyar gaɓar da ya rasa. Na uku: samun sadaki (Mahr) da abubuwan da ke tattare da shi; Allah (SWT) ya ce:

“The blood-money (Diyah) for the fingers on the hands and (the toes of) the feet is the same: Ten camels for each finger.” (reported by Al-Tirmidhi from Ibn ‘Abbas, and he said that the narration is Hasan Sahih). Al-Bayhaqi reported something similar in the book of Abu Bakr Bin Muhammad. Therefore, the bereaved family receive the compensation for the one killed and the injured person received the compensation for the limb lost. Third: being entitled to Mahr (dowry) and its dependencies; Allah (swt) said:

"Kuma ku bai wa matan sadakinsu da yardar rai." (TMQ 4:4), don haka ita kanta mace tana mallakar sadakinta kawai ta hanyar aqd na aure.

“And give the women [upon marriage] their [bridal] gifts graciously.” (TMQ 4:4), and so she possesses her dowry simply through the marriage contract.

Na huɗu: abin da aka tsinta. Manzon Allah ﷺ an tambaye shi game da abin da aka tsinta, sai ya ce:

Fourth: that which is found. The Messenger (pbuh) was asked about anything which was found and he said:

Idan yana a kan hanyar da mutane ke yawan wucewa (Maytah) ko kuma cikin babban gari, to ka sanar da al'amarin har tsawon shekara guda. Idan mai shi ya zo, ka mika masa shi; idan kuma bai zo ba, to nasa ne.” (Abu Dawud ne ya ruwaito shi daga Abdullahi bn Amr bn Al-As (SWT)). Iyad bn Himar ya ce: Manzon Allah ﷺ ya ce:

. مَا كَانَ مِنْ هَا فِي طَرِيقِ الْمِيتَاءِ أَوْ الْقَرْيَةِ الْجَامِعَةِ فَ عَرِّفْ هَا سَنَةً فَإِنْ جَاءَ طَالِبُ هَا « » فَادْفَ عْهَا إِلَيْهِ وَإِنْ لَمْ يَأْتِ فَهِيَ لَكَ “ . If it is in a frequented (Maytah) road and a large town, make the matter known for a year, and if its owner comes,give it to him, but if he doesn’t, it belongs to you.” (reported by Abu Dawud from ‘Abd Allah (swt) b. ‘Amr b. ‘Al-As). ‘Iyad Bin Himar said: the Messenger of Allah (pbuh) said:

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

"Duk wanda ya sami dukiyar da ta ɓace, to ya kafa shaida biyu adilai a kanta, kuma ya kiyaye ta, ya ɗaure ta, idan kuma mai ita ya zo, to kada ya ɓoye masa ita, shi ne ya fi cancanta da ita. In kuwa ba haka ba, to ta Allah ce (SWT), yana ba wanda ya ga dama daga cikin bayinsa." (Ahmad ne ya rawaito shi, da isnadi ingantacce), don haka dukiyar da ta ɓace mallakar wanda ya same ta ce, idan sharuɗɗa sun cika.

“whoever found a lost property, let him have two just witnesses over it, and let him protect it and tie it, and if its owner comes along, then do not conceal it from him, he has more right to it. Otherwise it belongs to Allah (swt) (SWT), who gives it to whomsoever He wills.” (reported by Ahmad with an authentic chain), and so the lost property is owned by whoever found it if the conditions are met.

Na biyar: ladan Khalifah, mataimaka, gwamnoni, da duk sauran masu mulki. An ruwaito daga Annabi ﷺ cewa lokacin da ya naɗa ‘Itaab Bin Usaid a matsayin gwamna a kan Makkah, ya biya shi dirhami guda a kowace rana. An ruwaito cewa ‘Itab ya yi jawabi ga mutanen Makkah ya ce:

Fifth: the recompense of the Khalifah, assistants, governors, and all other rulers. It is narrated from the Prophet that when he appointed ‘Itaab Bin Usaid as a governor over Makkah, he paid him a Dirham for each day. It is narrated that ‘Itab addressed the people in Makkah and said:

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

“Ey mutane, Allah (swt) yana azabtar da mutumin da yake jin yunwa bayan ya kashe dirhami. Allah (swt) yana ba ni dirhami kowace rana, don haka ba ni da bukatar kowa,” (Ibn Sa’d ne ya ruwaito shi a cikin Al-Tabaqat, da isnadin Mursal wanda masu ruwaitawarsa amintattu ne). An kuma ruwaito cewa washegarin da aka yi wa Abu Bakr (ra) mubaya’a, sai ya fita don sayar da tufafi kamar yadda yake yi kafin ya karɓi mubaya’a. Sai ya haɗu da Umar (ra) a hanya, wanda ya tambaye shi: “Ina za ka je?” Abu Bakr (ra) ya amsa: “Kasuwa.” Sai Umar (ra) ya ce masa: “To, me kuma game da al’amuran Musulmi?” Abu Bakr (ra) ya amsa: “To, ta yaya zan ciyar da iyalina?” Umar (ra) ya ce: “Za mu ƙayyade maka wani albashi,” sai suka ba shi rabin tunkiya kowace rana. Ibn Hajar ne ya ruwaito wannan a Fath Al-Bari, kuma Al-Zayla‘i ya ruwaito makamancinsa a Nasb Al-Rayah. Wannan ya kasance yarjejeniyar sahabbai baki ɗaya na biyan sakamako ga Khalifa. Don haka wannan shi ne sakamako ga Khalifa, gwamnoni, da ‘Amil waɗanda suke mallaka daga baya. Saboda haka, yana daga cikin hanyoyin mallaka ne, ba albashi ba ne, don haka ba a rarraba shi a ƙarƙashin sashen ɗaukar ma’aikaci.

“O people, Allah (swt) starves a person who keeps hungry after spending a Dirham. Allah (swt) has provided me a Dirham every day, so I have no need for anyone” (reported by Ibn Sa’d in Al-Tabaqat with a Mursal chain whose narrators are trustworthy). And it is narrated that the day after Abu Bakr (ra) was given the pledge of allegiance, he went out to sell clothes as he used to before taking the pledge, and so he met Umar (ra) on the way who asked him: “where are you going” to which Abu Bakr (ra) replied: “to the market”. So Umar (ra) asked him: “And what about the Muslims’ affairs?” to which Abu Bakr (ra) replied: “And how will I provide for my family?”. Umar (ra) then said: “We will fix a payment to you, and so they gave him half a sheep every day”, reported by Ibn Hajr in Fateh Al-Bari, and Al-Zayla‘i reported something similar in Nasab Al-Rayah. That was a consensus of the companions to recompense the Khalifah. So this is the recompense for the Khalifah, governors, and ‘Amil which they then possess. Therefore, it is from the causes of possession and it is not a salary, so it is not categorised under the section of hiring an employee.

Waɗannan yanayi guda biyar sun shiga cikin hanya ta biyar daga cikin hanyoyin mallaka. Waɗannan shaidu ga hanyoyin mallaka guda biyar an tabbatar da su ta hanyar bincike cikin nassoshi a matsayin hanyoyin mallaka kaɗai. Saboda haka su ne izinin Shari'a ga mallaka, kuma duk wata hanya banda waɗannan biyar tana cikin hanyoyin ƙara dukiya, kamar kasuwanci, masana'antu, noma, waɗanda ba hanyoyin mallaka ba ne. Da wannan bayani, an bayyana shaidun wannan maƙala.

These five circumstances are encompassed by the fifth means from the means of ownership. These evidences for the five means of ownership are confirmed through investigation of the texts as being the only means of ownership. In which case they are the permission of the Shari’ah for ownership, and anything other than these five means are from the means of increasing property, such as trade, industry, agriculture, which are not means of ownership. With this explanation the evidences of the article have been clarified.