Akwai nau'o'i uku na Mallakar Jama'a:

There are three categories of Public Ownership:

a. Abubuwan amfanin jama'a, kamar filayen buɗe-ido a cikin garuruwa.

a. Public utilities, such as the open spaces in the towns.

b. Albarkatun ma'adinai masu yawa, kamar filayen mai.

b. Vast mineral resources, like oil fields.

c. Abubuwan da, saboda yanayinsu, ba sa yarda a mallake su daga daidaikun mutane, kamar koguna.

c. Things which, by their nature, preclude ownership by individuals, such as rivers.

Shaidar wannan labarin ita ce shaidar mataki na 129, don haka shaidar sashe na: "c" ita ce amincewar Manzo (ﷺ) ga mutanen da suke tarayya a mallakar hanyoyin jama'a, da kuma maganarsa:

The evidence of the article is the evidence for article 129, and so the evidence for clause: “c” is the affirmation of the Messenger (pbuh) upon the people sharing the ownership of the public pathways, and his words:

.» مِنًً مُنَاخُ مَنْ سَبَقَ « .

.» مِنًً مُنَاخُ مَنْ سَبَقَ « .

"Mina wurin hutawa ne ga duk wanda ya fara isowa" an ruwaito shi daga Al-Tirmizi daga Aisha (ra), kuma ya ce hadisi ne Hasan Sahih, Ibn Khuzaymah kuma ya tabbatar da ingancinsa. Wato, Mina, wanda shi ne sanannen wuri a Larabawa, dukiya ce ta jama'a ga dukkan mutane. Saboda haka duk wanda ya fara isa wurin ya huta a cikinsa, to yana da hakkin wurin.

“Mina is a resting place for whoever arrives first” reported by Al-Tirmidhi from Aisha(ra), and he said it is Hasan Sahih, and Ibn Khuzaymah who authenticated it; in other words, Mina, which is the famous place in the Peninsula, is a public property for all the people. So whoever gets there first and rests there, they have the right to it.

Dangane da sashe: "b", shaidarsa ita ce abin da aka ruwaito daga 'Amru b. Qays daga mahaifinsa daga Abyad bin Hammal, wanda ya ce:

As for clause: “b”, its evidence is what was reported from ‘Amru b. Qays from his father from Abyad bin Hammal who said:

. مَعْدِنَ الملِْحِ بَِِأْرِبَ فَأَقْطَعَنِيهُ، فَقِيلَ: يَا رَسُولَ اللهِ، إِنَّهُ اسْتَقْطَعْتُ رَسُ ولَ اللهِ « » فَلاَ إِذَنْ :بَِِنْزِلَةِ الْمَاءِ الْعَدِّ -يعنِ أنه لا ينقطع- فَقَالَ رَسُولُ اللهِ .

. مَعْدِنَ الملِْحِ بَِِأْرِبَ فَأَقْطَعَنِيهُ، فَقِيلَ: يَا رَسُولَ اللهِ، إِنَّهُ اسْتَقْطَعْتُ رَسُ ولَ اللهِ « » فَلاَ إِذَنْ :بَِِنْزِلَةِ الْمَاءِ الْعَدِّ -يعنِ أنه لا ينقطع- فَقَالَ رَسُولُ اللهِ .

"Na nemi Manzon Allah (ﷺ) ya ba ni wani fili mai gishiri a matsayin iqta'i, sai ya ba ni shi. An ce: Ya Manzon Allah (ﷺ), yana kama da ruwa mara iyaka – wato, ba ya ƙarewa – sai Manzon Allah (ﷺ) ya ce: "A irin wannan hali: a'a"" (Al-Nasa'i ne ya ruwaito shi), kuma ruwan ƙasa shi ne wanda ba ya ƙarewa, don haka aka kwatanta filin mai gishiri da ruwan ƙasa wanda ba ya ƙarewa. Manufar anan ba gishiri ba ce, sai dai ma'adanai, shaida kuwa ita ce: da ya sani cewa ba ya ƙarewa, sai ya hana shi, duk da cewa tun farko ya san cewa gishiri ne, ya kuma ba shi filin tun farko, don haka haramcin yana saboda kasancewarsa babban arzikin ma'adanai. Abu 'Ubaid ya ce:"

“I asked the Messenger of Allah (pbuh) to assign me a salt laden land as a fief and so he granted it to me. It was said: O Messenger of Allah (pbuh) , it is comparable to a countless water – in other words, it does not deplete – and so the Messenger of Allah (pbuh) said: “In such a case: no”” (reported by Al-Nasa’i), and the groundwater is that which is not depleted, and so the salt laden land was compared to the groundwater which is not depleted. The intention here is not the salt but rather the minerals, the evidence being that when he knew that it was non-depleting he prohibited it, though he initially knew that it was salt, and granted the land initially, and so the prohibition is due to it being a vast mineral resource. Abu ‘Ubayd said:

. فِي الكَلأِ أَنَّهُ مَاءٌ عَدٌ ارْتَََعَهُ مِنْهُ، لأَنَّ سُنَّةَ رَسُولِ الله فَلَمَّا تَبَيََّ لِلْنَبِِِّ « » وَالنَّارِ وَالْمَاءِ أَنَّ النَّاسَ جَِْيعاً فِيهِ شُرَكَاءُ، فَكَرِهَ أَنْ يََْعَلَهُ لِرَجُلٍ يَحُوزُهُ دُونَ سِواه .

. فِي الكَلأِ أَنَّهُ مَاءٌ عَدٌ ارْتَََعَهُ مِنْهُ، لأَنَّ سُنَّةَ رَسُولِ الله فَلَمَّا تَبَيََّ لِلْنَبِِِّ « » وَالنَّارِ وَالْمَاءِ أَنَّ النَّاسَ جَِْيعاً فِيهِ شُرَكَاءُ، فَكَرِهَ أَنْ يََْعَلَهُ لِرَجُلٍ يَحُوزُهُ دُونَ سِواه .

Lokacin da Annabi ya fahimci cewa ya haɗa da ruwan ƙasa (wanda ba ya ƙarewa), sai ya soke shi. Wannan ita ce Sunnar Manzon Allah ﷺ game da kiwo, wuta da ruwa, domin ya sa dukkan mutane su zama abokan tarayya a cikin abin da suka mallaka. Don haka ya ƙi a takaita mallaka ga mutum ɗaya ba tare da sauran ba. Saboda haka, duk wani ma'adinin da ba ya ƙarewa, wato girmansa ba a ɗaukarsa a matsayin adadi kaɗan ba, ana ɗaukarsa a matsayin dukiyar jama'a. Idan an takaita shi ga adadi kaɗan, to ba a ɗaukarsa a matsayin dukiyar jama'a, kamar yadda hadisin ya nuna.

“When the Prophet realised it included ground water (does not deplete), he revoked it, it is the Sunnah of the Messenger of Allah (pbuh) in relation to pasture, fire and water, to make all the people partners in their possession. So he disliked limiting possession to one person at the exclusion of others”. Accordingly, every mineral which is non-depleting, i.e. its size is not evaluated as a small quantity, is considered to be a public property. Had it been limited to a small amount then it is not considered to be a public property, as evidenced by the narration.

Dangane da sharadi: "a", dalilinsa shi ne kalaman da ɗaya daga cikin sahabban Annabi ﷺ, Abu Kharras, ya ruwaito, wanda ya ce: Manzon Allah ﷺ ya ce:

As for clause: “a”, its evidence is the words reported by one of the companions of the Prophet Abu Kharras who said: the Messenger (pbuh) said:

. » الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ: الْمَاءِ وَالْكَلإِ وَالنَّارِ « .

. » الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ: الْمَاءِ وَالْكَلإِ وَالنَّارِ « .

"Musulmi suna da hannun jari tare a cikin abubuwa uku: ruwa, makiyaya da wuta" (Ahmad ne ya ruwaito shi), da kuma maganarsa ﷺ:

“Muslims have common share in three: water, pastures and fire” (reported by Ahmad), and his words:

.» ثَلاثٌ لا يَُْنَعْنَ: الْمَاءُ وَالْكَلأُ وَالنَّارُ « .

.» ثَلاثٌ لا يَُْنَعْنَ: الْمَاءُ وَالْكَلأُ وَالنَّارُ « .

“Abubuwa uku ba a hana mutum su ba (kowa): ruwa, wuta da makiyaya” (wanda Ibn Maja ya ruwaito daga Abu Hurairah). Wannan hadisi yana da illa (dalili) cewa dalilin hana su shi ne saboda abubuwa ne na amfanin jama’a. Saboda haka Manzon Allah ﷺ ya halatta mallakar ruwa ga mutane daban-daban a Ta’if da Khaibar, kuma sun mallake shi ta hanyar cutar da wasu, domin su shayar da amfanin gonakinsu da lambunansu. Da a ce ruwa yana cikin hadin kai gaba ɗaya, da Manzon Allah ﷺ bai halatta wa daidaikun mutane su mallake shi ba. Saboda haka, daga kalmomin Manzon Allah ﷺ, Musulmai suna da rabo na bai ɗaya a cikin abubuwa uku: ruwa…”, da kuma: “abubuwa uku ba a hana su ba”, tare da izininsa ga daidaikun mutane su mallaki ruwa, ana iya fitar da illa cewa hadin kai a cikin ruwa, makiyaya da wuta, saboda su abubuwan amfanin jama’a ne da jama’a ba za su iya rayuwa ba tare da su ba. Saboda haka duk abin da ake ɗaukar shi a matsayin amfanin jama’a, kamar filayen buɗe ido a cikin garuruwa, wuraren itace da makiyayan kiwo, duk dukiyar jama’a ce.

“Three can not be denied (to anyone): water, fire and pastures” (reported by Ibn Maja from Abu Hurayrah). This narration has an Illah that its prevention is because they are from the public utilities. So the Messenger (pbuh) permitted individual ownership of water in Al-Ta’if and Khaybar, and they owned it at the expense of others in order to irrigate their crops and gardens, and so if there was absolute partnership in water, he would not have allowed individuals to own it. Therefore, from the words of the Messenger (pbuh) Muslims have common share in three: water…”, and: “three are not denied” along with his permission for individuals to own water, an Illah can be deduced that the partnership in water, pastures and fire, is due to the fact that they are public utilities that the public cannot live without, and so anything that is considered to be a public utility such as the open space in the towns, the areas for wood and the grazing pastures are all public property.

Wannan ita ce hujja ga mallakar jama'a.

This is the evidence for public ownership.

Amma game da cewa waɗannan uku kaɗai ne ke tattare da dukiyar jama'a, wannan ya samo asali ne daga bincike. Ta hanyar bincika dalilan da ke nuna mallakar jama'a, an tabbatar da cewa an takaita su ga waɗannan rukunai, sabili da haka dalilin wannan maudu'i ya bayyana sarai.

As for the fact that these three alone constitute publicly owned property, this is from examination. Through the examination of the evidences regarding public ownership, it was found that they were limited to these categories, and so subsequently the evidence for this article has been made clear.