Yana cikin dabi'ar mutum ya yi aiki don biyan bukatunsa, da mallakar dukiya don biyan waɗannan bukatu, don haka kuma ya yi ƙoƙari don samun wannan mallaka. Biyan bukatun mutum wani al'amari ne da babu makawa, wanda mutum ba zai iya dainawa daga gare shi ba. Baya ga kasancewarsa cikin dabi'ar mutum, samun dukiya da mutum yake yi don haka al'amari ne da babu makawa. Duk wani yunƙuri na hana mutum mallakar dukiya zai saɓa wa dabi'arsa, kuma duk wani yunƙuri na takaita mallakarsa zuwa adadi ƙayyadaddse shi ma zai saɓa wa dabi'ar ɗan Adam. Saboda haka, zai zama abin saɓa wa dabi'a a tsaya tsakanin mutum da samun dukiyarsa, ko a tsaya tsakanin shi da ƙoƙarinsa 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.

Amma wannan samun dukiya bai kamata a bar shi ga mutum ya cimma, ya yi kokari a kansa, ya kuma yi da shi yadda yake so ba, domin hakan zai haifar da sharri da barna, wanda zai kai ga rashin tsari da hargitsi. Wannan kuma babu makawa saboda banbancin da ke tsakanin mutane a iyawarsu da kuma bukatunsu na biyan buri. Idan aka bar su da kansu, masu karfi ne kawai za su mallaki dukiya, marasa karfi kuma za a hana su ita; marasa lafiya da marasa iya aiki za su hallaka, masu kwadayi kuma za su wuce gona da iri. Saboda haka, bada damar mutane su samu dukiya su yi kokari wajen cimma ta dole ne ya tafi ta hanyar da za ta tabbatar da biyan bukatun rayuwa ga dukkan mutane. Haka nan ya kamata ya tabbatar da cewa mutane suna da damar biyan sha'awarsu ta samun abubuwan jin dadi. Don haka, zai zama wajibi a takaita wannan samun dukiya ga wata hanya ta musamman, wadda a cikinta akwai sauki, domin samun dukiya ya zama abu mai sauki ga kowa duk da banbancin iyawarsu da bukatunsu. Wannan hanya kuma za ta dace da dabi'ar dan Adam, domin ta biya bukatun rayuwa ta kuma ba mutane damar cika abubuwan jin dadinsu. Saboda haka, wajibi ne mallaka ta kasance an tsara ta a fannin inganci, kuma a yi tsayayya da kawar da mallaka baki daya, domin hakan ya saba wa dabi'ar dan Adam. Haka nan wajibi ne a yi tsayayya da takaita mallaka ga adadi na musamman, domin hakan yana hana mutum kokarin samun dukiya, don haka yana saba wa dabi'arsa. Ya kuma kamata a kalubalanci 'yancin mallaka gaba daya, domin yana haifar da sharri da barna wanda ke kai ga rikicewar alaka tsakanin mutane. Musulunci ya halatta mallakar mutum ga kansa, kuma ya tsara hanyarta maimakon adadinta, bisa ga dabi'ar dan Adam. Haka nan ya tsara alakar mutane da juna, don 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.