Yana cikin dabi'ar mutum ya yi aiki domin biyan bukatunsa, kuma ya mallaki dukiya domin biyan wadannan bukatun, saboda haka yana kokarin samun wannan mallaka. Biyan bukatun mutum abu ne da babu makawa, wanda mutum ba zai iya daina shi ba. Baya ga kasancewarsa cikin dabi'ar mutum, samun dukiya ga mutum don haka abu ne da babu makawa. Duk wani yunkuri na hana mutum mallakar dukiya zai saba wa dabi'arsa, kuma duk wani yunkuri na takaita mallakarsa ga wani adadi shi ma zai saba wa dabi'ar dan Adam. Saboda haka, zai zama wani abu da ya saba wa dabi'a a tsaya tsakanin mutum da samun dukiya, ko a tsaya tsakaninsa da kokarinsa na cimma wannan samun.

It is part of man’s nature to work so as to satisfy his needs and to possess property in order to satisfy these needs and accordingly to strive for this possession. Satisfying man’s needs is an inevitable matter that man cannot desist from. In addition to being part of man’s nature, man’s acquisition of wealth is thus an inevitable matter. Any attempt to prevent man from possessing wealth would be contradictory to his nature and any attempt to restrict his possession to a certain quantity would also be contradictory to human nature. It would, therefore, be unnatural to stand between man and his acquisition of wealth, or to stand between Him and his efforts to achieve this acquisition.

Wannan mallakar dukiya bai kamata a bar ta ga mutum ya cimma ta, ya nemi ta, ko ya yi amfani da ita yadda ya ga dama ba, domin hakan zai haifar da sharri da fasadi, wanda zai kai ga rashin zaman lafiya da tsari. Wannan kuma ba makawa ne saboda bambancin mutane a iyawarsu da kuma bukatunsu na biyan buƙatu. Idan aka bar su da ra'ayinsu kawai, to masu ƙarfi ne kawai za su mallaki dukiya, marasa ƙarfi kuma za a hana su ita; marasa lafiya da marasa iya aiki za su halaka, masu kwadayi kuma za su wuce gona da iri. Saboda haka, dole ne a ba mutane damar samun dukiya da neman ta ta hanyar da za ta tabbatar da biyan bukatun asali ga dukkan mutane. Haka kuma ya kamata ya tabbatar da cewa mutane suna iya biyan sha'awarsu ta samun abubuwan jin daɗi. Don haka, ya zama wajibi a takaita wannan mallaka ga wata hanya ta musamman, wadda a cikinta akwai sauƙi, don a sa samun dukiya ya kasance a cikin iyawar kowa duk da bambancin iyawarsu da bukatunsu. Wannan hanya kuma za ta dace da yanayin ɗan Adam, domin ta biya bukatun asali da kuma ba mutane damar cika abubuwan jin daɗinsu. Saboda haka, wajibi ne a ƙayyade mallaka ta fuskar inganci, kuma a yi tsayayya da kawar da mallaka gaba ɗaya, domin hakan yana sabawa yanayin ɗan Adam. Haka kuma wajibi ne a yi tsayayya da takaita mallaka ga adadi na musamman, domin hakan yana hana mutum neman dukiya, don haka yana sabawa yanayinsa. Ya kamata kuma a kalubalanci 'yancin mallaka ba tare da iyaka ba, domin yana haifar da sharri da fasadi, wanda ke kawo rikicin dangantaka tsakanin mutane. Musulunci yana halatta mallakar mutum ɗaya, kuma yana ƙayyade hanyarta maimakon adadinta, bisa ga yanayin ɗan Adam. Haka kuma ya tsara dangantaka tsakanin mutane, ta haka ya ba mutum damar biyan dukkan bukatunsa.

This acquisition should not, however, be left to man to achieve, strive for, or dispose of as He wishes, as this would cause evil and corruption resulting in anarchy and disorder. This is inevitable due to the disparity between people in their abilities and in their needs for satisfaction. If they were left to their own devices, only the strong would acquire the wealth and the weak would be deprived of it; the sick and the incapable would perish and the greedy would be excessive. Enabling the people to acquire wealth and strive to achieve it must therefore proceed in a way that guarantees the satisfaction of the basic needs for all the people. It should also guarantee the possibility of people being able to satisfy their desire to acquire luxuries. It would, therefore, be imperative to confine this acquisition to a specific method, in which simplicity is achieved, so as to make the acquisition within reach of all people despite the disparity in their abilities and their needs. This method would also conform to human nature so as to satisfy the basic needs and enable people to fulfil their luxuries. It would thus be imperative for the ownership to be determined in quality and to resist the abolition of ownership, as this contradicts human nature. It is also necessary to resist the confinement of ownership to specific quantities, as this restricts man’s striving to acquire wealth, thus contradicting his nature. The freedom of ownership should also be challenged as it causes evil and corruption resulting in chaotic relationships between people. Islam allows individual ownership and defines its method rather than its quantity, in accordance with human nature. It also organised the relationships between people and thus enabled man to satisfy all of his needs.