Islam ya halatta mallakar mutum ɗaya, amma ya tsara hanyar mallakar. Ya ba mutum izinin ya yi amfani da abin da ya mallaka yadda ya ga dama, amma ya kuma tsara hanyar amfani da shi. Islama ya lura da bambancin da ke tsakanin mutane ta fuskar ƙarfin jiki da hankali; saboda haka ya shirya hanyar taimakon marasa ƙarfi da mabukata, ta hanyar umartar masu wadata su bai wa talakawa da mabukata. Islama kuma ya mayar da abubuwan amfani waɗanda, ta yanayinsu, ba makawa ne ga al'umma, mallakar jama'a ga dukkan Musulmai, kuma ya haramta wa kowane mutum mallakar irin waɗannan abubuwa ta hanyar kansa ko kare su don kansa ko don wasu. Haka kuma ya ɗora alhakin samar da dukiya, ko dai a matsayin kayayyaki ko a matsayin ayyuka, ga Gwamnati, kuma ya ba Gwamnati izinin mallakar wasu dukiyoyi ita kaɗai.

Islam allows individual ownership, but has determined the manner of ownership. It has permitted the individual to freely dispose of what He or she owns, but it has also determined the manner of disposal. Islam has taken into account the disparity in the physical and mental abilities among the humans; therefore it has made provision to help the weak and the needy, by commanding the wealthy to give to the poor and needy. Islam has also made the utilities, which are in their nature indispensable to the community, a public property for all Muslims, and has forbidden any person from privately owning or protecting for himself or for others such utilities. It has also delegated the responsibility of providing the wealth, either as commodities or as services, to the State, and it has also permitted the State to exclusively acquire certain properties.

Musulunci ya tabbatar saboda haka da samar da abinci ga kowane ɗan ƙasa a cikin Jiha, kuma ya tabbatar da cewa al'umma ba ta rabuwa ba, sai dai ta kasance tare da haɗin kai. Musulunci ya kuma kare muradun daidaikun mutane, ya kuma tabbatar da tafiyar da harkokin al'umma, da kiyaye mahallin Jiha, wadda aka ba ta iko na wajibi da ya dace domin ta gudanar da nauyin tattalin arzikinta. Duk da haka, wannan ba zai yiwu ba sai dai idan al'umma ta bi tsarin da zai ba da damar dukiya ta isa ga kowane mutum cikin al'umma, kuma idan a nata ɓangaren mutanen cikin al'umma sun bi dukkan dokokin Shari'ah tare. Sai dai idan al'umma ta kasance bisa manyan bambance-bambance, kamar yadda yake a yau a duniyar Musulunci, to dole ne a samar da daidaito ta sabuwar hanyar rarraba tsakanin 'yan ƙasa domin a kawo kusanci wajen biyan muhimman bukatu.

Islam has therefore guaranteed the livelihood for each citizen of the State, and ensured that the community does not fragment but rather remains cohesive. Islam has also protected the interests of the individuals and guaranteed the management of the community affairs, and the preserving of the entity of the State, which has been delegated with the necessary mandatory powers to carry out her economic responsibilities. This, however, could only be achievable if the society maintained a pattern which enables the wealth to reach each individual within the society, and if in turn the individuals within the society were collectively adherent to all of the Shari’ah rules. However, if the society were based on flagrant disparities, as is the case nowadays in the Islamic world, then a balance through a new process of distribution must be struck between the citizens in order to bring about a rapprochement in the provision of basic needs.

Bugu da ƙari, idan hankulan mutane za su karkata wajen aiwatar da dokokin Shari'a, saboda rashin fahimta, ko kuma lalacewa ta hanyar haɗari; ko kuma idan Gwamnati ta yi sakaci da aikinta ko ta yi amfani da ikonta ba bisa ka'ida ba, to za su ɓata hanya, al'umma kuma ta karkata daga turbar gaskiya. Wannan zai kai ga son kai, son rai da rashin kula da mallakar mutum, kuma hakan zai kai ga rashin daidaito wajen rarraba dukiya tsakanin mutane. Shi ya sa dole ne a kiyaye daidaito tsakanin daidaikun mutane, kuma idan ya ɓace, to dole ne a samar da shi.

Furthermore, if people’s minds were to suffer deviation in the implementation of the Shari’ah rules, due to misconception, or an incidental corruption; or if the State were to neglect its duties or abuse its powers, then they would go astray and society would deviate from the right course. This would lead to egoism, selfishness and mismanagement of the individual ownership, and it would in turn lead to the maldistribution of wealth among people. That is why a balance between individuals must be maintained, and were it to be lacking, it must then be generated.

Akwai abubuwa biyu da zasu iya kai ga rashin daidaiton rarraba dukiya tsakanin mutane. Na farko shi ne a bar dukiya tana yawo ga masu arziki kawai; na biyu shi ne a hana mutane wannan dukiya, a kuma hana su samun hanyoyin da zasu sa dukiyar ta yi yawo. Musulunci ya warware wadannan abubuwa biyu ta hanyar shar'anta dokoki masu yawa na Shari'a da aka tsara domin tabbatar da cewa dukiya tana yawo tsakanin dukkan mutane ba tare da togiya ba. Musulunci ya kuma shar'anta wasu dokokin Shari'a da ke hana tara zinariya da azurfa, domin su ne hanyar musayar kudi, kuma suna tabbatar da yawonsu a cikin al'umma tsakanin dukkan daidaikun mutane. Wannan zai gyara al'ummar da ta lalace, da kuma al'ummar da ta karkace ko wacce ke gab da karkacewa, kuma manufarsa ita ce samar da dukiya ga dukkan 'yan kasa, daya bayan daya, har kowane mutum ya biya bukatunsa na asali cikakke, kowane mutum kuma an ba shi damar samun abin alatu gwargwadon iyawarsa.

Two matters could lead to the maldistribution of wealth among people. The first would be to allow the circulation of wealth exclusively among the rich; and the second would be to deprive people from that wealth, and to prevent them from acquiring the means of circulation of that wealth. Islam has solved these two matters by decreeing a host of Shari’ah rules designed to ensure that the wealth is circulated among all people with no exception. Islam has also decreed some Shari’ah rules which prevent the hoarding of gold and silver, for they represent the means of exchange, and which ensure their circulation within the society among all individuals. This would redress the corrupted society, and the deviated or the society likely to deviate and it would aim at providing the wealth to all the citizens, one by one until each individual has his basic needs fully satisfied, and each individual has been enabled to acquire as much of the luxuries as He can.