Mallakar mutum ɗaya hukunci ne na Allah wanda ake ƙayyade shi ta fuskar kadara ko amfani, wanda kuma ta haka ne mai mallakar yake iya amfani da kadarar kuma ya karɓi diyya a kanta. Wannan na iya kasancewa ta hanyar mallakar mutum, misali, gurasa ɗaya ko gida. Ta hanyar mallakar gurasar, yana iya cinye ta ko ya sayar da ita. Haka kuma, ta hanyar mallakar gidan, yana iya zama a cikinsa ko ya sayar da shi. A cikin misalan biyu, gurasar da gidan kadarori ne. Hukuncin Allah game da su shi ne izinin Mai Shari'a ga mutum ya amfana da su ta hanyar cinye su, ko amfana da su, ko musanya su. Izinin amfani yana nufin cewa mai mallakar yana iya cin gurasar da zama a gidan, da kuma sayar da su. Game da gurasar, hukuncin Allah ana ƙayyade shi ta kadarar, wato izinin cinye ta. Game da gidan, hukuncin Allah ana ƙayyade shi ta amfanin, wato izinin zama a cikinsa. Don haka mallaka an bayyana ta da izinin Mai Shari'a na amfani da kadarar. Saboda haka, mallaka ba ta tabbata ba sai dai idan Mai Shari'a ya ba da izini a kanta da hanyoyinta. Haƙƙin mallakar kadara ba ya fitowa daga kadarar kanta, ko daga yanayinta na kasancewa mai amfani ko cutarwa. Maimakon haka, yana fitowa ne daga izinin Mai Shari'a, da kuma yardarsa ga hanyar da ke ba da damar kadara ta zama mallakar doka. Ta haka, Mai Shari'a yana ba da izinin mallakar wasu kadarori kuma ya hana mallakar wasu. Haka kuma yana ba da izinin wasu yarjejeniyoyi kuma ya hana wasu. Misali, Mai Shari'a ya hana Musulmi mallakar giya da alade, kuma ya hana mallakar dukiyar da aka samu ta riba da caca ga kowane ɗan ƙasa na Daular Musulunci. Ya yarda da sayarwa, don haka ya sanya ta halal, kuma ya hana riba, don haka ya sanya ta haram. Ya yarda da haɗin gwiwar ‘Anan (abokantaka ta jiki da kuɗi), kuma ya hana kamfanonin haɗin gwiwa, kamfanonin hannun jari na haɗin gwiwa da inshora.

Individual ownership is a divine rule estimated in terms of asset or benefit, which accordingly enables the owner to utilise the asset and to receive compensation for it. This could be in the form of a person’s ownership of, for example, a loaf of bread or a house. He is able through his ownership of the loaf, to eat it or to sell it. Similarly, through his ownership of the house, He is able to live in it or sell it. In both examples, the loaf of bread and the house are assets. The divine rule concerning them is the Law-Giver’s permission for man to utilise them by consuming them, benefiting from them or exchanging them. The permission of utilisation entails that the owner is able to eat the loaf and live in the house, as well as being able to sell them. With regard to the loaf, the divine rule is estimated by the asset, which is the permission to consume it. With regard to the house, the divine rule is estimated by the benefit, which is the permission to live in it. Ownership is thus defined as the Lawgiver’s permission for utilising the asset. Accordingly, ownership is not established except when the Lawgiver allows it and allows its means. The right of owning the asset does not result from the asset itself, or from its nature by being either beneficial or harmful. Rather it results from the permission of the Lawgiver, and from His allowing of the means that permits an asset to be legally owned. By this, the Lawgiver permits the ownership of some assets and prohibits the ownership of others. He also permits some contracts and prohibits others. Thus, the Lawgiver prohibited the ownership of wine and pigs by Muslims, and prohibited the ownership of property acquired through usury and gambling by any citizens of the Islamic State. He permitted selling, thus making it Halal, and prohibited usury thus making it Haram. He permitted the company of ‘Anan (partnership by body & finance) and prohibited co-operatives, joint stock companies and insurance.

Mallakar doka tana da sharudda, kuma zubar da ita tana da takura. Mallaka bai kamata ta kawo cikas ga muradun al'umma ko muradun mutum a matsayinsa na memba a cikin al'umma, yana zaune a wata takamaiman al'umma. Amfani da kadarar da mutum ya mallaka yana samuwa ne kawai ta hanyar Ash-Shaari', wanda Yake ba mutum izinin hakan ta hanyar bin hanyoyin da Allah Ya shar'anta. Mallaka ita ce Ash-Shaari' Ya bai wa wani mutum a cikin al'umma wani abu na musamman, wanda in ba haka ba ba zai da 'yancin mallakarsa ba.

Legal ownership has conditions and its disposal has constraints. Ownership should not interfere with the interests of the community or the interests of the individual who is part of a community and living in a particular society. Utilisation of the owned asset only comes about through the Lawgiver, Who grants it to the individual by following the divine means. Ownership is the Lawgiver’s assignment to an individual in the community of a particular thing, which He would not otherwise have the right to own.

Duk da haka, mallakar kadara tana nufin mallakar kadarar kanta da amfaninta. Ainihin manufar mallaka ita ce a yi amfani da kadarar ta hanyar da Shari'a ta umarta.

However the ownership of an asset is ownership of the asset itself and of its benefit. The real aim of the ownership is to utilise the asset in a manner enjoined by the Shar’a.

Bisa ga wannan ma'anar mallakar mutum, ana iya fahimtar cewa akwai hanyoyin mallaka da doka ta halatta. Ana kuma iya fahimtar cewa akwai wasu hanyoyi na zubar da wannan mallaka, da kuma wata hanya ta musamman wadda ake iya amfani da abubuwan da aka mallaka.

In light of this definition of individual ownership, it can be understood that there are legal means of ownership. It can also be understood that there are certain methods for the disposal of this ownership and a certain manner in which owned things may be utilised.

Don haka za a iya fahimtar abubuwan da ake ɗauka a matsayin cin zarafi ga haƙƙin mallakar mutum. Saboda haka, ma'anar mallaka ta gaskiya, wadda Ash-Shaari' ya bayyana da cewa neman mallaka da amfani da ita, ita ce ma'anar mallaka ta gaskiya. A takaice, ma'anar mallaka ta gaskiya tana nuna ainihin ma'anar mallaka.

Incidents that are considered to be an aggression against the right of individual ownership may therefore be understood. Thus the true meaning of possession which the Lawgiver defined as the striving for a possession as well as its utilisation is understood as the true definition of ownership. In other words, the true definition of ownership indicates the true meaning of ownership.