Dukiya ita ce duk abin da za a iya mallakewa, ko menene asalinsa. Hanyar mallakar dukiya ita ce sababin da ya fara sanya dukiyar ta zama mallakin mutum tun farko. Musayar kasuwanci, ta kowane irin nau'i, ba a ɗaukarta a matsayin ɗaya daga cikin hanyoyin mallakar dukiya. Hanya ce ta mallakar kayayyaki ta hanyar musayar wani kayan dukiya na musamman, inda dukiyar ta kasance mallakin mutum tun asali, amma wasu daga cikin kayayyakinta aka musanya su. Haka kuma, saka dukiya a harkoki kamar ribar ciniki, hayar gidaje, da girbin amfanin gona, ba a ɗaukar su a matsayin ɗaya daga cikin hanyoyin mallakar dukiya. Ko da yake wasu dukiyoyi sun samu sabuwa ta hanyar saka jari, an fara ta ne daga wata dukiyar. Don haka saka jari yana daga cikin hanyoyin ƙara dukiya, ba hanyoyin mallakar dukiya ba. Abin da ake magana a kansa a nan shi ne mallakar dukiya ta farko, wato samun asalin dukiyar.

Property is anything that can be possessed, whatever its nature. The means of its possession is the cause, which initiated the ownership of the property to the person in the first place. Exchange, in all its forms, is not considered as one of the means of possessing property. It is a means of possessing commodities through the exchange of a particular commodity of property, where the property was originally in possession, but some of its commodities were exchanged. Investment of property such as the profit from trading, the rental of houses, and the harvest of crops, similarly is not considered as one of the means of possessing property. Though some property has been generated anew by this investment, it was initiated from another property, so investment is from the means of increasing the property, and not the means of possessing the property. The subject at hand is the initial possession of the property, in other words the acquisition of the original property.

Bambancin da ke tsakanin hanyoyin mallakar dukiya da hanyoyin saka dukiyar da aka riga aka mallaka shi ne, mallaka shi ne samun dukiya tun farko, ta hanyar samun asalinta. Yayin da saka dukiyar da aka mallaka shi ne karawa dukiyar da ake mallaka. Dukiyar tana nan tun da farko, amma ana saka ta kuma a kara ta. Shari'a ta shimfida dokoki dangane da mallakar dukiya da kuma saka dukiyar da aka mallaka. Yarjejeniyoyi irin su sayarwa da hayarwa dokoki ne dangane da saka dukiya, sannan ayyuka irin su farauta da hadin gwiwar boye (silent partnership) dokoki ne dangane da mallakar dukiya. Saboda haka, hanyoyin mallaka su ne hanyoyin mallakar asalin dukiya. Yayin da hanyoyin saka dukiyar da aka mallaka su ne hanyoyin karawa dukiyar, wadda da farko aka mallaka ta daya daga cikin hanyoyin mallaka.

The difference between the means of possession and the means of investing already owned property is that possession is the acquisition of the property initially, by acquiring its origin. Whereas investing an owned property is increasing the property that is owned. The property already exists, but is invested and increased. Shar’a put rules pertaining to both the owning of property and the investment of owned property. Contracts such as selling and leasing are rules pertaining to the investment of property, and work such as hunting and silent partnership are rules pertaining to the possession of property. Accordingly, the means of ownership are the means of possessing the original property.Whereas the means of investing the owned property are the means of increasing the property, which was already owned through one of the means of ownership.

لِلْمِلْكِيَّةِ فِي الْمَالِ أَسْبَابٌ شَرْعِيَّةٌ، وَقَدْ حَصَرَهَا الشَّارِعُ فِي وُجُوهٍ مُعَيَّنَةٍ، وَلَا يَجُوزُ تَجَاوُزُ هَذِهِ الْأَسْبَابِ. فَوَسِيلَةُ تَمَلُّكِ الْمَالِ مَقْصُورَةٌ عَلَى مَا وَضَعَهُ الشَّرْعُ. وَالتَّعْرِيفُ السَّابِقُ لِلْمَالِ بِأَنَّهُ حُكْمٌ شَرْعِيٌّ مُقَدَّرٌ فِي الْعَيْنِ أَوِ الْمَنْفَعَةِ يَقْتَضِي أَنْ يَكُونَ هُنَاكَ إِذْنٌ مِنَ الشَّارِعِ حَتَّى يَقَعَ التَّمَلُّكُ، أَيْ أَنْ تَكُونَ الْوَسِيلَةُ الْمُجِيزَةُ لِلتَّمَلُّكِ مَوْجُودَةً فِي نِطَاقِ الشَّرْعِ. فَإِذَا وُجِدَ السَّبَبُ الشَّرْعِيُّ لِلْمِلْكِيَّةِ وُجِدَتِ الْمِلْكِيَّةُ لِلْمَالِ، وَإِذَا غَابَ السَّبَبُ الشَّرْعِيُّ انْتَفَتِ الْمِلْكِيَّةُ، وَلَوْ كَانَ الشَّخْصُ حَائِزًا لِلْمَالِ حِيَازَةً فِعْلِيَّةً. فَالْمِلْكِيَّةُ هِيَ إِذَنِ اخْتِصَاصُ الشَّخْصِ بِالْمَالِ بِوَجْهٍ شَرْعِيٍّ أَذِنَ بِهِ الشَّارِعُ. وَقَدْ حَدَّدَ الشَّرْعُ أَسْبَابَ الْمِلْكِيَّةِ بِحَالَاتٍ مُعَيَّنَةٍ بَيَّنَهَا عَلَى سَبِيلِ التَّخْصِيصِ لَا عَلَى سَبِيلِ الْإِطْلَاقِ. وَقَدْ وَضَعَ الشَّرْعُ هَذِهِ الْأَسْبَابَ فِي قَوَاعِدَ عَامَّةٍ وَاضِحَةٍ، تَتَفَرَّعُ عَنْهَا أَقْسَامٌ كَثِيرَةٌ هِيَ فُرُوعٌ لِهَذِهِ الْأَسْبَابِ وَبَيَانٌ لِأَحْكَامِهَا. وَلَمْ يَضْبِطِ الشَّرْعُ الْأَسْبَابَ بِمِعْيَارٍ عَامٍّ مُعَيَّنٍ، فَلَا يَجُوزُ إِدْخَالُ أَيِّ سَبَبٍ عَامٍّ آخَرَ عَنْ طَرِيقِ الْقِيَاسِ. وَذَلِكَ لِأَنَّ الْحَاجَاتِ الْمُتَجَدِّدَةَ إِنَّمَا تَكُونُ فِي الْأَمْوَالِ الْمُسْتَحْدَثَةِ لَا فِي التَّصَرُّفَاتِ، أَيْ لَيْسَتْ فِي النِّظَامِ الَّذِي يَحْكُمُ الْعَلَاقَةَ، بَلْ فِي مَوْضُوعِ الْعَلَاقَةِ. فَلَزِمَ حَصْرُ التَّصَرُّفَاتِ فِي حَالَاتٍ مُعَيَّنَةٍ تَتَّسِعُ لِلْحَاجَاتِ الْمُتَجَدِّدَةِ وَالْمُتَنَوِّعَةِ، وَلِلْمَالِ بِوَصْفِهِ مَالًا، وَلِلْعَمَلِ بِوَصْفِهِ عَمَلًا. وَهَذَا الْمَنْهَجُ يُحَدِّدُ الْمِلْكِيَّةَ الْفَرْدِيَّةَ بِمَا يَتَّفِقُ مَعَ طَبِيعَةِ الْإِنْسَانِ، وَيُنَظِّمُ هَذِهِ الْمِلْكِيَّةَ بِمَا يَحْمِي الْمُجْتَمَعَ مِنَ الْأَخْطَارِ الَّتِي قَدْ تَنْشَأُ عَنْ تَرْكِهَا بِلَا قَيْدٍ. Rغbة الإنسان في امتلاك الملكية الفردية جانب من غريزة البقاء، كما أن الزواج جانب من غريزة النوع، والشعائر التعبدية جانب من غريزة التقديس. ولو تُرك هذه الجوانب حرةً لتُشبَع بأي وجه كان، لأدّى ذلك إلى الفوضى والاضطراب، وإلى إشباعٍ شاذٍّ أو خاطئ. لذلك كان من الضروري تحديد الكيفية التي يكتسب بها الإنسان المال، حتى لا تسيطر فئة قليلة من الأمة عليها عن طريق المال، ولكي لا يُحرم عامة الناس من إشباع بعض حاجاتهم، ولكي لا يُطلب المال لذاته فقط فيفقد الإنسان متعة الحياة، ولمنع اكتساب المال بغرض اكتنازه. وعليه، فإنه من الضروري تحديد أسباب التملك. ومن خلال دراسة الأحكام الشرعية التي تُبيح للإنسان أن يملك المال، يتبين أن أسباب الملكية محصورة في خمسة أسباب، وهي:

In order to possess property there are divine causes, which the Lawgiver has confined to particular means. These causes must not be transgressed. The means of possessing property is therefore limited to what the Shar’a has laid down. The previously mentioned definition of property as a defined rule (Hukm Shar’i) estimated in terms of the asset or benefit, requires that there should be a permission from the Lawgiver in order that possession occurs. In other words, the means permitting possession to occur must exist within Shar’a. If the legal means of ownership exists, ownership of the property exists, and if the legal means of ownership are absent, then the ownership of property does not exist, even if an individual actually possessed it. Ownership is thus possession of property by divine means permitted by the Lawgiver. Shar’a has determined the means of ownership by specific cases which it made clear in a limited, rather than unrestricted form. Shar’a has laid down these means in clear general guidelines. These comprise of numerous sections, which are branches of these means and clarifications of their rules. Shar’a did not characterise the means by certain general criteria, so no other general means can be included through analogy. This is because the renewed needs are only in the generated properties not in the transactions; i.e. it is not in the system that governs the relationship, rather it is in the subject matter of the relationship. Therefore it is necessary to confine transactions to specific cases which apply to the renewed and various needs, and to the property as a property, and to the work as work. This approach determines individual ownership in a manner that agrees with man’s nature and organises this ownership so as to protect the society from the dangers that would result from leaving it unrestricted. The desire to own individual property is an aspect of the survival instinct just as marriage is an aspect of the procreation instinct, and worship rituals are an aspect of the sanctification instinct. If these aspects were left free to be satisfied in any way this would lead to anarchy and disorder and to abnormal or wrong satisfaction. It is necessary, therefore, to define the manner by which man acquires property to prevent a minority of the Ummah from controlling her by means of property, that the majority of people are not deprived of satisfying some of their needs: and that property is not sought for its own sake only, lest man loses the pleasant life, and also to prevent the obtaining of property for the purpose of hoarding. Accordingly, it is necessary to define the means of possession. Through examination of the divine rules (Ahkam Shari’ah) which allow man to possess property, it becomes apparent that the means of possession are limited to five which are:

Aiki.

a. Work.

b. Gado.

b. Inheritance.

c. Samun dukiya don rayuwa.

c. Obtaining of property for the sake of life.

d. Gwamnati ta bai wa 'yan ƙasa dukiyoyinta.

d. The State granting of its properties to the citizens.

e. Dukiyoyin da mutane ke karɓa ba tare da musayar dukiya ko aiki ba.

e. Properties which the individuals take without exchange of property or work.