Musulunci Da Mallakar Dukiya Ta Kanta - Musulunci: Addinin da Aka Fahimta Ba Daidai Ba | Quran Course

Musulunci Da Mallakar Dukiya Ta Kanta - Musulunci: Addinin da Aka Fahimta Ba Daidai Ba | Quran Course

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Musulunci Da Mallakar Dukiya Ta Kanta

Islam And Private Ownership

by Muhammad Qutb6 min readViewed 170 times

Shin mallakar dukiya ta kansa wata ɗabi'a ce ta halitta?

Is private ownership a natural propensity?

Kwaminisanci da masu irin ra'ayinsu sun nace cewa ba haka yake ba. Suna da'awar cewa babu mallakar dukiya mai zaman kanta a cikin al'ummomin farko, inda "kwaminisancin farko" ya yi galaba. Dukkan abubuwa, a cewarsu, mallakar jama'a ne wanda kowa ke rabawa, mutanen da ke jagorancinsu da ruhin soyayya, hadin kai da 'yan'uwantaka. Suna baƙin ciki matuƙa cewa irin wannan "zamanin mala'iku" bai dore ba, domin gano noma ya haifar da rigingimu game da filayen noma da hanyoyin samar da abinci. Wannan kuwa ya kai ga yaƙi babu makawa. Kwaminisanci sun yi iƙirarin cewa ɗan Adam ba zai kawo ƙarshen wannan mummunar masifa ba sai ta komawa sosai zuwa "kwaminisancin farko", inda babu wanda ke da mallaka ko nasa, kuma dukkan abin da ake samarwa ana raba shi daidai tsakanin dukkan mutane. Suna ganin wannan ita ce kaɗai hanyar da za a mayar da zaman lafiya, soyayya da jituwa a duniya.

Communists and their likes insist that it is not. They claim that there was no private property in the earliest societies where the "first communism" prevailed. All things, they say, were public property shared by all people who were guided by a spirit of affection, co-operation and brotherhood. They sadly regret that such “an angelic era" did not last because the discovery of agriculture involved disputes over the cultivated land and the means of production. This inevitably led to war. The Communists allege that humanity can put an end to this dreadful evil only by returning more to “the first Communism" where no one had a property or one's own and all production was equally shared by all people. They believe that this is the only way to restore peace, affection and harmony to the world.

Haka kuma ya kamata a tuna cewa Musulunci ba ya ɗaukar cewa mallakar dukiya ta mutum ɗaya ita ce tushen dukkan zalunci da ya addabi ɗan Adam ba. Zaluncin mai tsanani da ya biyo bayan mallakar dukiya ta mutum ɗaya a Turai da sauran ƙasashen da ba na Musulmi ba gabaɗaya, ya samo asali ne daga gaskiyar cewa masu dukiya a waɗannan ƙasashe su ne suke yin dokoki, su ne kuma masu mulki. Abin da ya dace ne cewa irin wannan aji ya yi dokokin da za su kare muradunsa a kan sauran azuzuwan. Musulunci bai amince da kasancewar wani aji mai mulki ba. A Musulunci ba a yin dokoki ta hannun wani aji na musamman mai gata; Allah ne ya yi dokokin, wanda ya halicci dukkan azuzuwan. Ba zai yiwu a yi tunanin cewa Allah zai fifita wasu mutane ko azuzuwa a kan wasu ba. Wane dalili zai sa Shi ya nuna son kai irin wannan? A cewar Musulunci, shugaba yana zaɓen da dukkan Musulmi suka yi masa ’yanci. Ba a naɗa shi a mukami saboda wata la’akari ta aji ba. Bayan ya karɓi aikin mulkinsa, dole ne shugaban ya bi doka wadda bai yi ba, doka wadda Allah da kansa ya saukar. Dangane da wannan, za a iya kawo maganar Abu Bakr, Halifa na farko: "Ku bi ni muddin ina biyayya ga Allah a mulkina a kanku, amma idan na saɓa wa Allah, to ku ba ni biyayya." Shugaba a Musulunci ba shi da wata ikon shari’a da zai ba kansa ko wani wata gatan yin doka. Ba shi da ikon fifita wani aji a kan wani, ko ya yi aiki bisa tasirin siyasa na masu dukiya ta hanyar kafa dokokin da ke kare muradunsu yayin da yake zalunta sauran azuzuwan.

In addition to this, it should also be borne in mind that Islam does not take it for granted that private ownership underlies all the injustice which afflicted humanity. The serious injustice that accompanied, private ownership in Europe and other non-Islamic countries in general was due to the fact that the propertied classes in those countries were themselves the legislators as well as the rulers. It was only natural that such a class should make the legislations that safeguarded its interests at the expense of the other classes. Islam does not recognize the existence of a ruling class. In Islam laws are not made by a specially privileged class; these had been made by God who created all classes. It is beyond imagination that God should favor some individuals or classes at the expense of others. What reasons could He have for such favoritism? According to Islam, the ruler is freely elected by all the Muslims. He is not nominated to office by virtue of any class consideration. After assuming the duties of his office, the ruler must follow a law which he did not make, a law that was revealed by God Himself. In this connection we may quote a saying by Abu Bakr, the first Caliph: "Obey me as long as I obey God in my rule over you but where I disobey God you shall not obey me". A ruler in Islam has no legal power authorizing him to confer upon himself or others any legislative privileges. He has no power to prefer one class to another or to act in response to the political influence of the propertied class by enacting legislations which safeguard its interests while oppressing other classes.

Duk da tsananin kulawarsa ga tsarkake rayuka da kyautata su, Musulunci bai taba mantawa da al'amura na zahiri ba. Dokokin Musulunci suna tabbatar da adalci wajen rarraba dukiya. Ta hanyar ba kawai mayar da hankali kan tsarkake rai ba, har ma da kafa doka mai adalci, Musulunci yana aza ginshiki mai kyau ga al'umma mai lafiya. Watakila wannan ne abin da Uthman Ibn Affan, Khalifa na uku, yake nufi lokacin da ya ce: "Allah yana hana da iko abin da bai hana da Alkur'ani ba." Komawa kan batun mallaka, ana iya cewa mallaka ta wanzu a wasu zamanai ba tare da haifar da zalunci ba. Musulunci ya halatta mallakar fili, amma bai taba barin hakan ya kai ga tsarin mulkin mallaka na gado (feudalism) kamar yadda ya faru a Turai ba. Musulunci ya dauki matakan kariya ta hanyar kafa dokokin tattalin arziki da zamantakewa wadanda suka hana tsarin mulkin mallaka na gado, tare da tabbatar da rayuwa mai mutunci ko da ga wadanda ba su mallaki wani fili ba. Irin wannan tabbaci ne ya kare talakawa daga cin zarafi daga masu dukiya.

Despite its excessive care for the purification and refinement of souls, Islam never forgets practical considerations. Islamic legislation ensures a fair distribution of wealth. By not only concentrating on the purification of the soul but also enacting just legislation, Islam lays the proper foundations for a healthy society. Perhaps this was what Othman Ibn Affan, the third Caliph, had in mind when he said: "God restrains by power what He does not restrain by the Quran." To return to the question of ownership, it can be said that ownership existed in certain ages without leading to injustice. Islam permitted ownership of land but never allowed it to lead to feudalism as it did in Europe. Islam took the necessary precautions by enacting economic and social legislations which precluded feudalism and ensured a respectful standard of living even for those who did not own any land. It was such a guarantee that protected the poor class from exploitation by the propertied one.