Ana takaita yadda ake amfani da dukiya ta hanyar izinin Mai Shari'a (SWT), ko wajen kashewa ko wajen saka jari. Almubazzaranci, almubazzaranci da wuce gona da iri, da kuma rowa, duk an haramta su. Kamfanonin jari-hujja, kungiyoyin hadin gwiwa, da duk wani nau'in ciniki da ya saba wa Shari'a, an haramta su. Riba, zamba, mamaye kasuwa, caca, da duk abin da ya yi kama da su, duk an haramta su.

The disposal of property is restricted by the permission of the Legislator (swt), for both of spending and investment. Squandering, extravagance and miserliness are all forbidden. Capitalist companies, co-operatives and any other type of transactions which contradict the Shari’ah are forbidden. Interest, fraud, monopolies, gambling and anything similar are all forbidden.

Shaidar wannan ita ce shaidar game da kashe dukiya, da shaidar tasarrufin baki na dukiya kamar sayarwa, hayarwa da sauransu, waɗanda su ne shaidun da suka shafi ƙara dukiya.

The evidence for this is the evidence regarding spending wealth and the evidence of verbal disposals of wealth such as selling, renting and so on, which are the evidences regarding increasing property.

Game da shaidar kashe kuɗi, Allah (SWT) ya ce:

As for the evidence of expenditure, Allah (swt) said:

"Mai dukiya ya ciyar daga dukiyarsa." (TMQ 65:7).

“Let a man of wealth spend from his wealth.” (TMQ 65:7).

Dangane da haramcin almubazzaranci, Allah (SWT) ya ce: "Kada ku yi ɓarna; lallai shi ba ya son masu ɓarna." (TMQ 7:31), kuma ya ce (SWT): "Kada ku ɓata dukiya ta hanyar almubazzaranci; lallai masu almubazzaranci 'yan'uwan shaiɗanu ne." (TMQ 17:26-7).

Regarding the prohibition of squandering, Allah (swt) said: “And be not excessive (extravagant). Indeed, He does not like those who commit excess.” (TMQ 7:31), and He (swt) said: “And do not spend wastefully; Indeed, the wasteful are brothers of the devils.” (TMQ 17:26-7).

Dangane da haramcin rowa, Allah (SWT) ya ce: "Kuma su ne waɗanda idan suka ciyar, ba sa almubazzaranci, ba kuma sa su takura ba, amma suna tsakanin haka, cikin daidaito." (TMQ 25:67).

With respect to the prohibition of miserliness, Allah (swt) said: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (TMQ 25:67).

Dangane da tasarrufin magana, Mai Shari'a (SWT) ya takaita su ga takamaiman mu'amaloli, kamar sayarwa, haya, hadin gwiwa, da sauransu, ya kuma ƙayyade hanyar da ya kamata a aiwatar da su, ya kuma haramta duk wata hanya dabam. Annabi ﷺ ya ce:

With respect to verbal disposals, the Legislator (swt) restricted them to specific transactions, such as selling, rent, partnership, and so on, and specified the manner they should be undertaken and prohibited any other method. The Prophet said:

. » مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد « .

. » مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد « .

“Duk wanda ya ƙirƙiro a cikin al'amarinmu wani abu wanda ba ya cikinsa, to an mayar da shi.” (Muslim ne ya ruwaito shi daga Aisha (ra)). Don haka wannan takura ce cewa ma'amaloli dole ne a gudanar da su bisa wata hanya ta musamman, da kuma haramci bayyananne ga wasu ma'amaloli takamaimai, wato ma'amaloli na ƙara dukiya an takaita su ga abin da ya dace da izinin Mai Shari'a (SWT).

“If anyone introduces in our matter something which does not belong to it, it is rejected.” (reported by Muslim from Aisha(ra)). So this is a restriction that the transactions have to be carried out upon a specific method, and a clear prohibition of specific transactions, which is that the transactions to increase wealth are restricted to that which is in accordance with the permission of the Legislator (swt).

Akwai ayyuka da aka umarci a aiwatar da su bisa wani tsari na musamman da aka iyakance, kuma nassosin Shari'a sun bayyana sharuddan kammala ciniki da sharuddan ingancinsa a fili kuma a tabbatace. Saboda haka, aiwatar da wannan ciniki bisa tsarin da nassin Shari'a ya bayyana wajibi ne, kuma ya kamata ya cika dukkan sharuddan kammalawa da ingancin da aka ambata a cikin nassin Shari'a. Idan aka aiwatar da shi ta hanyar da ta saba wa nassi, ko kuma bai cika dukkan sharuddan kammalawa da ingancin ba, to ya saba wa Shari'a. Zai zama ko dai bai inganta ba idan sharuddan kammalawa ba su cika ba, ko kuma ya lalace idan ya saba wa wani abu da Shari'a ta umarta ko ta hana. Wannan zai zama saba wa Shari'a, wato saba wa umarnin Allah (SWT) da hanunsa, wanda haramun ne kuma zunubi ne, domin ana ɗaukarsa a matsayin abin da Shari'a ta haramta.

There are actions which have been ordered to be undertaken based upon a specific restricted form, and the Shari’ah texts related conditions for the concluding of a transaction and conditions for its validity in a decisive manner. Therefore, to carry out this transaction upon the form that has been explained by the Shari’ah text is obligatory, and it should fulfil all the conditions for contraction and the validity that were mentioned in the Shari’ah text. If it was undertaken in a manner which contradicts the text or does not fulfil all the conditions for contraction and validity, then it has contradicted the Shari’ah, and it would either be invalid if the conditions on contraction were not met, or defective if it contradicted anything that the Shari’ah ordered or prohibited. This would be a contradiction against the Shari’ah, in other words, a contradiction of the orders and prohibitions of Allah (swt), which is sinful since it is considered to be something that the Shari’ah forbade.

Misali shi ne kwangilar Shari'a: Mai Shari'a (SWT) ya umurta da cewa ya zama tsakanin bangarori biyu masu kwangila; Annabi ﷺ ya ce:

An example of that is the Shari’ah contract: the Legislator (swt) ordered that it should be between two contracting parties; the Prophet said:

.» الْبَ يِّ عَانِ بِالْخِيَارِ «.

.» الْبَ يِّ عَانِ بِالْخِيَارِ «.

"Bangarorin biyu da suka yi ciniki suna da zaɓi." (wanda aka amince da shi daga Ibn Umar da Hakim Bin Hizam), kuma Allah (SWT) ya ce a cikin wata hadisi Ƙudusi:

“The two parties to a transaction both have the choice.” (agreed upon from Ibn Umar and Hakim Bin Hizam), and Allah (swt) said in a Qudsi narration:

.» أَنَا ثَالِثُ الشَّرِيكَيْنِ «.

.» أَنَا ثَالِثُ الشَّرِيكَيْنِ «.

"Ina tare da abokan kasuwanci biyu, ni ne na uku." (Abu Dawud ne ya ruwaito shi daga Abu Hurairah, kuma ya tabbatar da ingancinsa, Al-Dhahabi kuma ya amince da hakan.) Shi ma (SWT) ya umarci cewa kwangila ta kasance ne bisa tayi da karɓa. Saboda haka, idan kwangilar kowace ciniki ba ta cika waɗannan sharuɗɗa ba: ɓangarori biyu masu yin kwangila tare da tayi da karɓa, to kwangilar ba ta inganta ba, kuma ba a kammala ta ba. Duk wani aiki da ya faru a cikin wannan ciniki ana ɗaukarsa zunubi da aiki haram, domin za a ɗauke shi a matsayin ciniki wanda Shari'ah ta haramta. Misali kan haka shi ne kamfanonin hannayen jari, domin ana kammala su daga gefe ɗaya, kuma duk wanda ya sa hannu kawai a kan sharuɗɗan kamfanin, sai ya zama abokin kasuwanci, haka kuma ta hanyar sayen hannayen jari kawai a cikin kamfanin, sai ya zama abokin kasuwanci. A cewar masu jari-hujja wannan yana cikin ayyukan zaɓin mutum ɗaya, kamar wakafi ko wasiyya a Musulunci. Saboda haka a kamfanin hannayen jari ba a samun ɓangarori biyu masu yin kwangila, sai dai ɓangare ɗaya kawai, kuma babu tayi da karɓa - sai dai karɓa kawai. A Shari'ah dole ne kamfani ya dogara ne bisa kwangilar tayi da karɓa tsakanin ɓangarori biyu masu yin kwangila, kuma irin haka ne sayarwa, haya, aure da duk wasu kwangiloli makamantansu. Bisa haka, kamfanin hannayen jari ba a yi masa kwangila ba, don haka ba shi da inganci kuma haram ne, domin yana sabawa Shari'ah kuma an ɗauke shi a matsayin abin da ta haramta. Kamfanin hannayen jari ya yi watsi da umarnin Allah (SWT) game da sharuɗɗan yin kwangilar kamfani, kuma aiki ne da Allah (SWT) ya haramta, tun da Ya haramta wa mutane sabawa umarninSa (SWT).

“I make a third with two partners.” (reported by Abu Dawud from Abu Hurayrah, and he authenticated it and Al- Dhahabi confirmed it). And He (swt) ordered the contract to be upon offer and acceptance. So if the contract in any transaction does not fulfil these conditions: two contracting parties along with offer and acceptance, the contract is invalid and not concluded. Any action which occurred in this transaction is considered as a sin and a Haram action, since it would be considered a transaction that the Shari’ah had forbidden. An example of that would be the share companies, since they are concluded from one side, and by someone simply signing to the conditions of the company they become a partner and also by simply buying shares in the company they become a partner. According to the capitalists this is from the actions of individual choice, like an endowment or bequest in Islam. So in the share company there are not two contracting parties but rather there is only one party, and there is no offer and acceptance - rather there is acceptance alone. In the Shari’ah the company must be based upon a contract of offer and acceptance between two contracting parties, and similar to it is selling, renting, marriage and any other comparable contracts. Accordingly, the share company is not contracted and so is invalid and Haram, since it contradicts the Shari’ah and is considered to be prohibited by it. The share company neglected the order of Allah (swt) with respect to the conditions of contracting a company, and is an action that Allah (swt) prohibited since He (swt) prohibited people from contradicting His (swt) orders:

Saboda haka, waɗanda suke saɓa wa umarnin Manzon Allah ﷺ su yi taka-tsantsan. (Suratun Nur, 24:63). Don haka, kafa irin wannan kamfani zai zama zunubi da aiki haramtacce, kuma yana daga cikin mu'amaloli da Shari'a ta haramta, domin duk kwangilar da ba ta inganta haramun ce.

“So let those beware who dissent from the Prophet's order.” (TMQ 24:63). Therefore, establishing such a company would be committing a sin and a Haram action, and so it is from the transactions forbidden by the Shari’ah because every invalid contract is Haram.

Ta wannan hanyar kuma, inshora ta rayuwa, ko kowace irin inshora ta kaya ko dukiya, haram ce, domin yarjejeniya ce tsakanin kamfanin inshora da mai inshora, wanda a cikinta mai inshora yake nema daga kamfanin inshora alkawari cewa zai biya shi diyya a kan abin da ya rasa, ko kuma farashinsa idan kaya ko dukiya ce, ko kuma wani adadin kuɗi idan rayuwa ce da makamantanta, kamar inshorar gaɓa. Wannan yana faruwa ne idan hatsarin da aka ambata ya faru cikin wani ƙayyadadden lokaci, a madadin wani adadin kuɗi. A cikin inshora babu wani mutum da ake bayar da garanti a kansa, kuma babu haɗa nauyi, domin babu wani mutum da kamfanin ya bayar da garanti a kansa ya haɗa nauyinsa da shi. Haka kuma, a cikin inshora babu wani nauyin kuɗi da mumini yake da shi ga wani wanda kamfanin ya ɗaura shi da shi, domin mumini ba shi da wani nauyin kuɗi ga kowa, sannan kamfani ya zo ya ba da garanti a gare shi. Inshora garanti ce, kuma garanti a cikin Shari'a shi ne haɗa nauyin mai bayar da garanti da na wanda ake bayar da garanti a kansa, domin cika wajibi. Saboda haka dole ne a sami haɗa nauyi, kuma dole ne a sami mai bayar da garanti, da wanda ake bayar da garanti a kansa, da abin da ake bayar da garanti a kansa, kuma dole ne ya zama garanti ne ga wani wajibi tabbatacce da mutum yake da alhakin sa. Waɗannan su ne sharuɗɗan kafuwa da ingancin garanti. Muddin yarjejeniyar inshora ba ta cika waɗannan sharuɗɗan Shari'a ba, to ba ta inganta a Shari'a ba, kuma haram ce. Saboda haka, yin inshora zunubi ne kuma aiki ne haram, kuma hakan ma ciniki ne da Shari'a ta haramta, domin duk ciniki maras inganci haram ne.

In a similar fashion, life insurance, or any insurance for goods or property is Haram, since it is a contract between the insurance company and the insuring person in which the latter asks the insurance company to give him a promise that it will compensate him for that object which he loses or for its price with regard to goods or property, or a certain sum of money with regard to life and the like such as insurance for a limb. This takes place if the accident which was specified occurs within a defined period in exchange for a certain amount of money. In insurance there is no person being guaranteed, nor a joining of liabilities, since there is no person present who the company guaranteed and joined their liability to. Also in insurance there is no financial obligation for the believer with anyone that the insurance company committed him to, since the believer did not have a financial obligation to anyone, and then the company came and guaranteed him. Insurance is a guarantee, and the guarantee according to the Shari’ah is the joining of the liability of the guarantor with that of the one being guaranteed to fulfil the obligation, and so it is imperative that there should be a joining of liabilities, and there must be a guarantor, someone being guaranteed, and the issue that he is being guaranteed for, and it is imperative that it is a guarantee for a confirmed obligation they are liable for. These are the conditions for contraction and validity in the guarantee, and as long as the insurance contract does not fulfil these Shari’ah conditions then it is invalid according to the Shari’ah and is Haram. Therefore, to take out insurance is committing a sin and a Haram action and consequently is a transaction that the Shari’ah prohibited because every invalid transaction is Haram.

Waɗannan ayyuka kamar haɗin hannun jari da garantin biya an iyakance su ga wata takamaiman hanya da takamaiman sharuɗɗa waɗanda nassosin Shari'ah suka bayyana, saboda haka wajibi ne a bi su, kuma wannan shaida ce cewa ayyukan ƙara dukiya an iyakance su ne da izinin Mai Shari'a (SWT).

These actions such as partnerships and guarantees have been restricted to a specific manner and specific conditions explained by Shari’ah texts, and so it is obligatory to be bound to them, and this is proof that the actions to increase property are restricted by the permission of the Legislator (swt).

Akwai ayyuka waɗanda aka hana su kai tsaye, kamar yaudara, saboda abin da Abdullahi ɗan Umar (ra) ya rawaito cewa wani mutum ya gaya wa Manzon Allah ﷺ cewa an yaudare shi a ciniki, sai ya ce: "Idan ka yi ciniki, ka ce: Babu yaudara." (Muttafaq alaihi daga Ibn Umar). Kuma ya ce:

There are actions which have had direct prohibitions related, such as fraud, due to what was narrated from Abdullah Bin Umar (ra) that a man mentioned to the Prophet that he had been cheated in a sale, so he said: “When you enter a transaction, say, “No trickery.” (agreed upon from Ibn Umar). And he said:

.» بَ يْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ « .

.» بَ يْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ « .

"Sayar da dabbobin muhaffalat (dabbobin da ba a yi musu huɗa ba) (don yaudarar mai saye) cin amana ne, kuma cin amana ba ta halatta ga Musulmi ba" (wanda Ahmad da Ibn Maja suka ruwaito daga Abdullahi bn Mas'ud, Ibn Abi Shaybah da 'Abd Al-Razzaq kuma sun ruwaito shi Mawquf (silsilar ruwaya ta ƙare a sahabi) zuwa ga Ibn Mas'ud da isnadi ingantacce). Saboda haka yaudara haramun ce, haka nan ayyuka irin su hodar-iblis (tara kaya don tsare farashi), saboda maganar Manzon Allah ﷺ:

“Selling Muhaffalahs (unmilked animals) (to deceive the buyer) is trickery, and trickery is not lawful for the Muslim” (reported by Ahmad and Ibn Maja from Abdullah Bin Mas’ud, and Ibn Abi Shaybah and ‘Abd Al-Razzaq reported it Mawquf (the chain ends at the companion) to Ibn Mas’ud with an authentic chain). Accordingly fraud is Haram, as well as actions like monopolising, due to the words of the Prophet :

. » مَنْ احْتَكَرَ فَ هُوَ خَاطِ ئٌ « .

. » مَنْ احْتَكَرَ فَ هُوَ خَاطِ ئٌ « .

"Duk wanda ya yi kambun (boye kaya don ya tsananta farashi) yana cikin kuskure," (Muslim ne ya rawaito shi daga Mu'ammar b. 'Abd Allah (SWT) Al-'Adawi), kuma (kambun) yana kama da caca saboda maganar Allah (SWT):

“Whoever monopolises is in error”, (reported by Muslim from Mu’ammar b. ‘Abd Allah (swt) Al-‘Adawi), and like gambling due to the words of Allah (swt):

“Ya ku waɗanda suka yi imani, lalle ne giya da caca da bagadan dutse [yin hadaya ga wanin Allah (SWT)] da kibau na duba, dukkansu ƙazanta ne daga aikin shaiɗan, saboda haka ku nisance shi don ku samu rabauta.” (TMQ 5:90). Haka nan riba, saboda maganar Allah (SWT): “Amma Allah (SWT) ya halatta ciniki, ya kuma haramta riba.” (TMQ 2:275). Wannan haramci bayyananne ga waɗannan ayyuka da waɗanda suka yi kama da su, takaitaccen iyaka ne kan yadda ake neman ƙaruwar dukiya, domin bai kamata a yi ta ta hanyar waɗannan da irin waɗannan mu'amaloli ba. Wannan wata hujja ce cewa aikin neman ƙarin dukiya an takaita shi da izinin Mai shari'a (SWT).

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah (swt)], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” (TMQ 5:90). Similarly, interest, due to words of Allah (swt): “But Allah (swt) has permitted trade and has forbidden interest (Usury).” (TMQ 2:275). This clear prohibition for these actions and those similar to them is a restriction upon how to conduct the increase in property, as it should not be done through these and similar transactions. This is another evidence that the action to increase property is restricted by the permission of the Legislator (swt).