A cikin duniyarmu ta yau akwai matsanancin rashin daidaito wajen rarraba dukiya, a ƙasa da kuma a duniya baki ɗaya. A Birtaniya, kashi 90 cikin 100 na dukiya mallakar kusan kashi 5 cikin 100 na al'umma ne. A duniya baki ɗaya, duk da cewa mafi yawan arzikin duniya yana a yankunan da ake kira "Duniya ta Uku", waɗannan yankuna ne suka fi fama da talauci. A wani kusurwa na duniya yara suna mutuwa saboda yunwa, yayin da a wani kusurwar kuma ana samar da tuddan man shanu da tafkunan madara saboda yawan abinci da ake samarwa. Saboda irin wannan gagarumin rashin daidaito ne ake tambayarmu mu yanke shawarwari masu ban tausayi game da ayyukan kiwon lafiya da taimakon abinci.

In our world today there is gross extremism in terms of wealth distribution, whether nationally or globally. In Britain 90% of the wealth is owned by about 5% of the population. Globally, though most of the world’s reserves are in the so-called ‘Third World’, these regions are the most poverty stricken. In one corner of the globe children die of hunger, whereas in another butter mountains and milk lakes are formed due to excess food production. It is in the face of such gross imbalances that we are asked to make heart-wrenching decisions about health services and food aid.

A wani kusurwa na duniya, abubuwan jin daɗin rayuwa suna da yawa, a wani kuma har ma muhimman abubuwan da ake buƙata don rayuwa sun ɓace.

In one corner of the globe luxuries of life are in abundance, and in another even the basic needs for survival are absent.

Musulunci shi kaɗai ne a duniyar yau wajen hangensa game da matsalar tattalin arziki, yana kai hari kan tushen wannan mummunan yanayi. Ba kamar Jari-hujja da Gurguzu ba, ba ya damuwa da hanyoyin samar da dukiya. Maimakon haka, yana tabbatar da rarraba dukiya ta hanyar takaita ba kawai irin dukiyar da za a iya samu ba, har ma da hanyoyin da ake samunta.

Islam stands alone in the world of today in its vision of the economic problem, striking at the root of this terrible scenario. Unlike Capitalism and Communism it does not preoccupy itself with means of production. Rather it ensures distribution by not only limiting the type of wealth that can be acquired, but also the means by which it is acquired.

To jerin abubuwan da mutane suke bukata, kamar iskar gas da mai, ba za a iya mallake su da kashin kai ba a Musulunci, kamar yadda muke gani a yau yayin da kamfanonin kasashen waje masu yawa ke da'awar hakkinsu a kan dukiyar al'ummar Musulmi. Annabi ﷺ ya ce: "Mutane suna tarayya a abubuwa uku: ruwa, da makiyaya, da wuta."

So in Islam natural utilities like gas and oil cannot be owned privately, as we see in a world today where multinational companies stake their rights on the wealth of Muslim Ummah. The Prophet (saw) said, “The human beings are partners in three things water, green pastures and fire.”.

A cikin Musulunci, irin wannan dukiya za a raba ta ta yadda za a iya biyan bukatun al'umma, lamarin da zai ba Khilafah damar samar wa 'yan ƙasarta ayyuka waɗanda a yau ba za mu iya tunanin su ba.

In Islam such wealth would be distributed to ensure that society’s needs can be met, enabling the Khilafah to provide for its citizens services that would seem unimaginable to us in today’s world.

A cikin Musulunci kowane gida za a ba shi kason man fetur wanda ya wadatar da bukatunsa. Ka yi tunanin, babu kudin wutar lantarki ko iskar gas, balle kudin ruwa. Dangane da kiwon lafiya, damar da ake da ita tana da girma sosai. A yau muna samar da karnukan jagora ga makafi. A zamanin ‘Umar ibn Abdul-Aziz, Gwamnati ta dauki maza biyu aiki domin kula da kowane makaho. Sufurin jama'a ma ana daukarsa a matsayin hidimar Gwamnati, don haka wannan ma zai kasance kyauta.

Under Islam each house will be allocated a quota of fuel more than adequate for its needs. Imagine, no electricity or gas bills, let alone water rates. In terms of health care the potential too is incredible. Today we provide guide dogs for the blind. During the time of ‘Umar ibn Abdul- Aziz two men were employed by the State to care for each blind person. Public transport is also regarded as a State service, so this would also be free.

Musulunci kuma ya hana sauran hanyoyin rashin adalci na samun dukiya, ta haka yana tabbatar da rarraba dukiya cikin adalci. Musulunci ya haramta bayarwa da karɓar riba. Saboda haka bankuna ba za su iya karɓar riba daga masu buƙatar lamuni ba. A yau muna ganin halin da waɗanda suke iya biyan bashin gidajensu sukan tsinci kansu suna biyan fiye da ninki biyu na darajar gidan. Haka kuma da yawa suna kasawa, sai a kwace gidajensu. A matakin duniya kuma, ƙasashen "Duniya ta Uku" ba sa iya biyan riba a kan lamunin da suka karɓa daga Bankin Duniya da Asusun Ba da Lamuni na Duniya (IMF), kuma ikonsu na ciyar da al'ummominsu "ana kwace shi" ke nan.

Islam also prevents other unfair means of acquiring wealth, thereby ensuring distribution. Islam forbids the giving and taking of interest. Consequently banks would not be able to extract interest from those who are needy of loans. Today we find a situation where those who are able to pay off their mortgage sometimes find themselves paying more than twice the value of the house. Furthermore many fail and have their houses repossessed. On a global scale the ‘Third World’ is unable to pay the interest on loans from the World Bank and the IMF, and their ability to feed their populations is ‘repossessed.’.

Haƙiƙa a Musulunci tsarin banki ya bambanta gaba ɗaya. Bankuna ba kamfanoni ba ne, sai dai hidima ce. Saboda haka duk ribar da aka samu ana sake saka ta don amfanin 'yan ƙasa. Babu wani dalili da zai sa bankuna su yi amfani da sauran mutane ko al'ummomi kamar yadda bankunan yau suke yi. Don haka za mu sake ganin lokacin da Afirka za ta iya tallafa wa sauran ƙasashe kamar yadda ta yi a lokacin Khilafah.

Indeed in Islam the whole concept of banking is different. Banks are not companies but are services. So any profits are re-invested for the benefit of the citizens. There is no incentive for banks to exploit other individuals or nations in the way the banks of today do. So once again we may see a time when Africa is able to support other countries as it did during the Khilafah.

Haka kuma bankuna ba za su iya cin zarafin talakawa ba, haka kuma gwamnati ba za ta iya yin hakan yadda take yi a yau ba. Domin a Musulunci babu harajin samun kuɗin shiga, babu harajin ƙara darajar kaya (VAT), babu harajin hanya, da sauran makamantansu. Dukan waɗannan ba sa duba ko mutane suna iya biyan su ko ba sa iya biyan su. A cikin Khilafah, waɗanda kawai suke da ikon biyan haraji ne ake sanya musu haraji.

Just as banks would not be able to exploit the masses nor can the government do so in the manner it does today. For in Islam there is no income tax, Value Added Tax or road tax etc. These are all indiscriminate with regards to whether people are capable of paying them or not. In the Khilafah, only those who can afford to pay taxes are subject to them.