Mahangar Musulunci game da dukiya ta bambanta da mahangarsa game da amfani da ita. Musulunci yana ganin cewa hanyoyin da ke samar da amfani wani abu ne daban da abin da ake mallakar amfanin. Don haka dukiya da ƙoƙarin ɗan adam su ne ginshiƙan arziki, kuma su ne hanyoyin da ke samar da amfani. Matsayinsu a mahangar Musulunci dangane da kasancewarsu a rayuwa da kuma samar da su ya bambanta da batun amfani da su, da kuma hanyar mallakar wannan amfani. Musulunci yana shiga kai tsaye cikin batun amfani da wasu dukiyoyi. Saboda haka yana haramta amfani da wasu kayayyaki kamar giya da abinci matattu. Hakazalika, yana haramta amfana da wasu ayyukan ɗan adam, kamar rawa da karuwanci. Haka kuma yana haramta cinikin kayayyakin da aka haramta ci, yayin da yake haramta yin haya don aikin da aka haramta yi. Wannan yana nufin amfani da dukiya da ƙoƙarin ɗan adam. Sai dai dangane da hanyar mallakar dukiya da ƙoƙarin ɗan adam, Musulunci ya kafa dokoki masu yawa da ke tsara wannan mallaka, kamar dokokin farauta da reno ƙasa, da dokokin haya, masana'antu, gado, kyauta da wasiyya.

The view of Islam towards wealth differs from its view of utilising it. Islam considers the means that produce a benefit a subject different from the subject of possessing the benefit. So property and human effort are the components of wealth, and they are the means which produce benefit. Their position in the view of Islam regarding their existence in life and in regard of their production differs from the question of using them, and from the method of possessing this benefit. Islam interferes directly in the question of utilising some properties. So it prohibits the use of some commodities such as wine and dead foodstuffs. Similarly, it prohibits benefiting from some of man’s actions, such as dancing and prostitution. It also prohibits the trade in commodities that are forbidden to be eaten, whilst prohibiting the hiring actions that are forbidden to be performed. This refers to the utilisation of the property, and man’s effort. However, regarding the method of possessing property and man’s effort, Islam has put numerous laws regulating this ownership, such as laws of hunting and land reclamation, and the laws of leasing, manufacturing, inheritance, donations and wills.

Wannan yana game da amfani da dukiya da kuma yadda mallakarta ta fara. Game da samar da dukiya, Musulunci ya ƙarfafa mutane gabaɗaya su nemi abin rayuwa ta hanyar ƙarfafa su. Musulunci bai shiga harkar ƙayyade hanyar fasaha ta ƙara samarwa ba, ko adadin abin da ake samarwa, a maimakon haka ya bar hakan ga mutane su cimma yadda suka so. Idan kuma muka koma kan wanzuwar dukiya, tana wanzuwa a duniya ta dabi'a. Allah (SWT) ne ya halicce ta, kuma ya bar ta a hannun mutum ya yi amfani da ita. Allah (SWT) ya ce:

This is regarding the utilisation of wealth and the manner of its initial ownership. Regarding generating the production of wealth, Islam encouraged that through motivating the people generally to earn. Islam did not interfere in defining the technical manner of increasing production, or the quantity of production, rather it left that to people to achieve as they like. Turning to the existence of property, it exists in this world naturally. Allah (swt), has created it, and left it for man’s disposal. Allah (swt):

"Shi ne Wanda ya halicce muku dukkan abin da ke cikin duniya." [Al-Baqarah: 29] Kuma Ya (SWT) ce:

“It is He who created for you all that exists on earth.” [Al-Baqarah: 29] And He (swt) said:

"Allah ne Wanda ya hore muku teku domin jiragen ruwa su yi tafiya a cikinsa da umurninsa, kuma domin ku nemi falalarsa." [Al-Jathiyah: 12] Kuma Ya ce (SWT):

“Allah is He Who put at your disposal the sea so that the ships may sail by His command, and so as you may seek His bounty.” [Al-Jathiyah: 12] And He (swt) said:

"Ya sanya muku abin da ke cikin sammai da abin da ke cikin ƙasa, duk daga gare Shi." [Al-Jathiyah: 13] Kuma Ya ce (SWT):

“He put at your disposal that which is in the heavens and that which is in the earth, all from Him.” [Al-Jathiyah: 13] And He (swt) said:

"Bari mutum ya dubi abincinsa. Yadda Mu ke zuba ruwa a yalwace. Sa'an nan Mu tsaga kasa zuwa gutsatsari. Mu kuma sa hatsi ya tsiro a cikinta. Da inabi da ciyayi masu laushi. Da zaitun da dabino, da lambuna masu katanga, cike da bishiyoyi masu tsayi. Da 'ya'yan itatuwa da ciyawa. Abin amfani gare ku da dabbobinku." [‘Abasa: 24-32] Kuma Ya (SWT) ce:

“Let man consider his food. How We pour water in showers. Then split the earth in fragments. And cause the grains to grow therein. And grapes and fresh vegetation. And olives and dates, and enclosed gardens, dense with lofty trees. And fruits and grazes. Provision for you and your cattle.” [‘Abasa: 24-32] And He (swt) said:

"Kuma Mun koya masa fasahar yin sulke domin amfaninku, don ya kare ku daga tashin hankalin juna." [Al-Anbiya'i: 80] Kuma Ya (SWT) ce:

“And We taught Him the art of making garments (of mail) for your benefit, to guard you from each other’s violence.” [Al-Anbiyaa: 80] And He (swt) said:

"Kuma Mun saukar da baƙin ƙarfe, wanda a cikinsa akwai ƙarfi mai girma, da kuma amfani masu yawa ga mutane." [Al-Hadid: 25] Allah (SWT) ya misalta a cikin waɗannan ayoyi da wasu, cewa Shi (SWT) ne ya halicci dukiya, kuma ya halicci aikin mutum, kuma Shi (SWT) bai yi magana kan wani abu kuma da ke da alaƙa da su ba, wanda hakan ke nuna cewa Shi (SWT) bai tsoma baki a cikin dukiya ko a cikin aikin mutum ba, sai dai ya nuna cewa Shi (SWT) ya halicce su domin mutane su yi amfani da su. Haka nan Shi (SWT) bai tsoma baki a cikin samar da dukiya ba; babu wata nassi na Shari'a (nassi na shari'a na Allah) da ke nuna cewa Musulunci yana tsoma baki a cikin samar da dukiya. Akasin haka, muna samun nassoshin Shari'a suna nuna cewa Shari'a ta bar wa mutane batun ciro dukiya da inganta aikin mutum. An ruwaito cewa Annabi ﷺ ya ce game da batun yin lalle na itatuwan dabino da hannu: "Ku ne mafi sani game da al'amuran rayuwarku ta yau da kullum (amr dunyakum)." Haka nan an ruwaito cewa Annabi ﷺ ya aiki mutum biyu daga cikin Musulmai zuwa Jurash na Yaman domin su koyi kera makamai. Waɗannan misalai suna nuna cewa Shari'a ta bar batun samar da dukiya ga mutane, a samar da ita bisa ga gogewarsu da iliminsu.

“And We sent down iron, in which is great might, as well as many benefits for mankind.” [Al-Hadid: 25] Allah (swt) illustrated in these verses and others, that He (swt) created property and created man’s efforts, and He (swt) did not discuss anything else that may be linked to them, which indicates that He (swt) did not interfere in the property or in man’s effort, except that He (swt) showed that He (swt) created them for people to utilise. He (swt) also did not interfere in the production of wealth; there is no Shari’ah text (divine legal text) which denotes that Islam interferes in the production of wealth. On the contrary, we find the Shari’ah texts indicate that the Shari’ah has left to the people the matter of extracting the property and improving man’s effort. It was narrated that the Prophet (pbuh) (pbuh) said in the issue of manual pollination of date trees: “You are more aware of the routine issues of your daily life (amr dunyakum).” It is also narrated that the Prophet (pbuh) (pbuh) sent two of the Muslims to Jurash of Yemen to learn weapons manufacturing. These examples indicate that the Shari’ah has left the matter of production of wealth to the people, to be produced according to their experience and knowledge.

Daga duk wannan, a bayyane yake cewa Musulunci yana mayar da hankali ne kan tsarin tattalin arziki, ba kan ilimin tattalin arziki ba. Yana sanya amfani da dukiya, da hanyar mallakar amfaninta, a matsayin babban abin da yake magana a kai. Ba ya magana kan samar da dukiya ko hanyoyin samun amfaninta ko kaɗan.

From all of this, it is apparent that Islam focuses upon the economic system and not economic science. It makes the use of wealth, and the method of possessing its benefit as its subject. It does not address the production of wealth nor the means of the benefit at all.