Allah (SWT) ya sanya dukiya a matsayin hanyar cimma maslahohin mutane a wannan duniya, kuma ya halatta ciniki a matsayin hanyar samun waɗannan maslahohi (Masalih). Gaskiya ne a ce abin da kowa yake so ba ya samuwa a kowane wuri, kuma ɗaukar wani abu da ƙarfi da mamaye shi aiki ne na fasadi. Saboda haka, ya zama wajibi a samu wani tsari da zai ba kowa damar samun abin da yake bukata ba tare da amfani da tilastawa ko ƙarfi ba. Ciniki shi ne wannan tsarin, kuma akwai ƙa'idodin sayarwa. Allah (SWT) yana cewa,

Allah (swt) made the property a means to establish the interests of human beings in this Dunya (worldly life) and He (swt) allowed trading as a way to gain these interests (Masalih). It is true to say that what everybody wants is not available in every location and that taking something by force and overpowering is corrupt. Thus, there should be a system that enables everybody to take that which He needs without resorting to force and strength. Trading is that system, and there are rules of selling. Allah (swt) says,

“Ya ku waɗanda suka yi imani! Kada ku ɓatar da dukiyarku a tsakaninku ta hanyar almubazzaranci, sai dai idan kasuwanci ne da yardar juna.” [An-Nisa: 29]. Ciniki yana da nau'i biyu; wanda aka halatta (Halal) kuma ana kiransa sayarwa (Bai'a) a Shari'a, da kuma wanda aka haramta (Haram) kuma ana kiransa riba (Riba). Dukansu ciniki ne. Allah ya sanar da mu game da kafirai cewa sun ƙi amincewa da bambanci tsakanin ciniki da riba bisa hankali. Allah (swt) yana cewa:

“O you who believe! Squander not your wealth among yourselves in vanity, except it may be a trade by mutual consent.” [An-Nisa: 29]. Trading is of two types; that which is allowed (Halal) and is called selling (Bai’a) in Shar’a and that which is forbidden (Haram) and is called usury (Riba). Each of these is trading. Allah has informed us about the disbelievers that they rejected rationally the (existence of a) difference between trading and usury. Allah (swt) says:

"Wannan saboda sun ce: Sayarwa kawai kamar riba take." [Al-Baqarah: 275] Sannan Ya bambanta tsakaninsu ta hanyar halal da haram, inda Ya ce: (SWT)

“That is because they say: Selling is just like usury.” [Al-Baqarah: 275] He (swt) then differentiated between them through Halal and Haram by saying:

“Alhali Allah ya halatta ciniki, ya haramta riba.” [Al-Baqarah: 275] Mun fahimci daga wannan cewa kowane ɗayansu ciniki ne, kuma wanda Shari'a ta halatta shi ne sayarwa. Ana kammala aikin sayarwa ne tsakanin ɓangarori biyu. Ɗayansu yana bayar da tayi (Ijab) ɗayan kuma yana karɓa (Qabool). Ana bayyana waɗannan da kalmar “Na sayar” da “Na saya” ko duk wata kalma ko aiki mai ma'anar waɗannan. Mai kayan yana da 'yancin gudanar da sayarwa, kuma yana iya naɗa wani a matsayin wakili ko manzo don aiwatar da sayarwar a madadinsa. Haka kuma an halatta masa ya ɗauki mutum ya yi sayarwar a madadinsa, bisa sharaɗin cewa an ayyana ladansa. Idan ya ɗauki mutum ya ba shi wani ɓangare na riba, to zai zama abokin hannun jari mai ɓoye, kuma dokar abokin hannun jari, ba ta ma'aikaci ba, za ta yi aiki a kansa. Haka kuma an halatta masa ya saye dukiyar da kansa ko ta wakilinsa, ko ya ɗauki mutum ya saya masa. A taƙaice, ciniki halas ne. Hanya ce ta ƙara mallaka, kuma tana bayyana a cikin dokokin sayarwa da haɗin kai (abokantaka ta hannun jari). Ciniki ya zo a cikin Alkur'ani da Hadisi. Allah (SWT) ya ce:

“Whereas Allah permitted selling and prohibited usury.” [Al-Baqarah: 275] We understood from this that each of them is trading, and the one which is permitted by Shar’a is selling. The selling process is concluded by two parties. One of them gives the offer (Ijab) and the other accepts (Qabool). These are expressed with the word “I sold” and “I bought” or any words or action which hold these meanings. The owner of the commodity has the right to carry out the selling and to deputise somebody as an agent or as a Messenger to execute the selling on his behalf. He is allowed also to employ a person to perform the selling on his behalf, on condition that his wage is defined. If He employed someone for part of the profit He would be a silent partner, and the rule of the partner rather than the employee will be applied upon him. He is also allowed to buy the property himself or through his agent, his representative or to hire a person who will buy for him. In summary, trading is allowed. It is a form of increasing the ownership, and it is evident in the laws of selling and company (partnership). Trading came in the Qur’an and the Hadith. Allah (swt) said:

"Sai dai idan ciniki ne na zahiri da kuke mikawa juna hannu da hannu. A wannan yanayin babu laifi a gare ku idan ba ku rubuta shi ba." [Al-Baqarah: 282]

“Save only in the case when it is actual trading which you transfer among yourselves from hand to hand. In that case it is no sin for you if you write it not.” [Al-Baqarah: 282],

Rifa'a ya ruwaito cewa ya fita tare da Manzon Allah (ﷺ) zuwa wurin sallah, sai ya ga mutane suna ciniki. Sai Manzon Allah (ﷺ) ya ce: "Ya ku 'yan kasuwa!" Suka amsa wa Manzon Allah (ﷺ), suka ɗaga wuyansu da idanunsu zuwa gare shi. Sai ya ce: "'Yan kasuwa za a tashe su a Ranar Alƙiyama a matsayin fujjar (masu fasiƙanci), sai dai waɗanda suka kasance masu takawa da gaskiya." Al-Tirmidhi ya ruwaito cewa Abu Sa'id ya ruwaito cewa Manzon Allah (ﷺ) ya ce: "Ɗan kasuwa mai gaskiya, amintacce, za a tashe shi tare da annabawa, da masu gaskiya, da shahidai." Ciniki nau'i biyu ne: ciniki na cikin gida da ciniki na waje. Ciniki na cikin gida shi ne sayarwa da saye da ke faruwa tsakanin mutane a kan kayayyaki, ko na kayayyakinsu ne na noma ko na masana'antu, ko na kayayyakin wasu mutane, waɗanda ake yawo da su a cikin ƙasarsu. Ciniki na cikin gida an halatta shi ba tare da takura ba, sai dai ga waɗannan ƙa'idodi da suka shafi sayarwa. Game da kayayyakin, nau'o'insu, da jigilarsu a cikin ƙasa daga wuri zuwa wuri, yana hannun kowane ɗan kasuwa ya yi ciniki bisa ƙa'idodin Shari'a. Gwamnati ba ta da wani abu da ciniki na cikin gida face sa ido kawai. Game da ciniki na waje, shi ne sayen kayayyaki daga ƙasashen waje, ko na noma ne ko na masana'antu. Wannan nau'in ciniki yana ƙarƙashin kulawa kai tsaye ta Gwamnati, don haka tana sa ido kai tsaye a kan shigo da fitar da waɗannan kayayyaki, kuma tana sa ido a kan 'yan kasuwa masu yaƙi da masu zaman lafiya (waɗanda ke ɗaure da yarjejeniya).

Rifa’a narrated that He went out with the Messenger of Allah (pbuh) to the prayer place and He saw the people trading. The Messenger of Allah (pbuh) said, “O traders!” They responded to the Messenger of Allah (pbuh) and raised their necks and eyes towards him. He (pbuh) said, “Traders will be resurrected on the Day of Judgement as fujjar (wrongdoers) except those who were righteous and honest.” Al-Tirmidhi reported that Abu Sa’id narrated that the Messenger of Allah (pbuh) said: “The honest trustworthy merchant will be resurrected with the prophets, righteous and the martyrs.” Trading is of two types, domestic and foreign. Domestic trading is the selling and buying which occurs among the people over commodities, whether they are of their own products, agricultural or industrial, or of other peoples products, where they are circulated in their own country. Domestic trading is allowed without constraints, except by those rules connected with selling. With regard to the commodities, their types, and their transfer inside the country from place to place, it is left to every merchant to trade within the rules of Shar’a. The State has nothing to do with the domestic trading except through supervision only. Regarding foreign trade, it is the purchase of commodities from abroad, whether such commodities were agricultural or industrial. This type of trading is subject to the direct supervision of the State, so it directly supervises the import and export of these commodities and supervises the belligerent and peaceful (those bound by treaties) merchants.