Mataki na 140

Kowane mutum daga cikin Al-Ummah yana da 'yancin amfani da duk wani abu daga dukiyar jama'a, kuma ba a halatta wa Jiha ta ba wani mutum damar mallakarsa ko amfani da shi shi kaɗai ba.

Every individual from the Ummah has the right to utilise anything from public property, and it is not allowed for the State to permit someone to individually possess or utilise it.

Ummah a cikin wannan maƙala yana nufin 'yan ƙasa a cikin Dar Al-Islam, wato dukkan waɗanda ke riƙe da zama ɗan ƙasar Jiha, ko Musulmi ne ko Zimmi (waɗanda ba Musulmi ba), kuma Jiha tana da wajibci ta kula da su duka a kowane lokaci, wanda ya haɗa da samar musu da buƙatunsu na asali. Wannan yana bisa ga dokokin Shari'a da suke ƙarƙashinsu. Daga cikinsu akwai cewa kowane ɗaya daga cikin talakawa yana da haƙƙin amfani da duk wani abu daga dukiyar jama'a, kuma Zimmi da Musulmi suna da haƙƙi iri ɗaya na amfani da wuraren jama'a.

Ummah in this article is the citizens in Dar Al-Islam, or in other words, all those who carry the citizenship of the State, irrespective of whether they were Muslim or Dhimmi (non- Muslims), and the State is compelled to take care of them all the time, which includes providing the basic needs for them. This is in accordance with the Shari’ah rules they are subject to. Amongst them is that every individual from the subjects has the right to utilise anything from the public property, and the Dhimmi and Muslim have the same rights to utilise the public facilities.

Ba za a iya cewa hadisin ba ya da tabbas ba.

It cannot be said that the narration:

.» الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ « .

"Musulmi suna da hannun jari a cikin uku" na nufin cewa dukiyar jama'a tana ga Musulmi kaɗai; a'a, wannan hadisi da kuma irin sa hadisin:

“Muslims have common share in three” means that the public property is for the Muslims alone, rather this narration and similarly the narration:

. »... النَّاسُ شُرَكَاءُ « .

"Mutane suna da hannun jari (abokan tarayya) na gama-gari" an ƙayyade su ne ta hadisin Muslim ta hanyar Buraydah, wanda ya ambaci cewa:

“People have common share (partners)” are specified by the narration of Muslim through Buraydah which mentions:

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

"Sa'an kuma ka kira su da su bar yankinsu, su koma zuwa mazauni na Muhajirai (Al-Muhajireen), ka gaya musu cewa idan suka yi haka, za su sami irin wannan haƙƙoƙi da nauyin da Muhajirai (Al-Muhajireen) suke da su." Dar Al-Muhajireen kuma shi ne Dar Al-Islam, don haka wannan nassi yana iyakance haƙƙin zama ɗan ƙasa ga waɗanda suka yi hijira zuwa Dar Al-Islam, wato, suna ɗauke da zama ɗan ƙasar Dar Al-Islam. Saboda haka, wannan ba ya shafar dukkan Musulmai a duniya, sai dai waɗanda ke cikin Dar Al-Islam. Haka kuma, waɗanda ba Musulmai ba waɗanda ke zaune a Dar Al-Islam kuma suna ɗauke da zama ɗan ƙasa, ba a keɓe su ba, domin hadisin Buraydah ya sanya jin daɗin haƙƙin zama ɗan ƙasa ya dogara ga yin hijira zuwa Dar Al-Islam. Bisa haka, Musulmi a cikin Dar Al-Islam, da kuma Dhimmi da ke zaune a Dar Al-Islam kuma yana ɗauke da zamanta ɗan ƙasa, duk suna ƙarƙashin aiwatar da wannan sashe.

“Then summon them to leave their territory and transfer to the abode of the Emigrants ( Al-Muhajireen) and tell them that if they do so, they will have the same rights and responsibilities as the Emigrants (Al-Muhajireen).” and the Dar Al-Muhajireen is the Dar Al-Islam, and so this text limits the rights of citizenship to those who migrate to the Dar Al-Islam, or in other words, they carry the citizenship of Dar Al-Islam.Therefore, this does not encompass all the Muslims in the world but rather only those in Dar Al-Islam, and in the same way, non-Muslims who live in Dar Al-Islam and carry citizenship are not exempted, because the narration of Buraydah makes enjoyment of the right of citizenship conditional to migration to Dar Al-Islam. Accordingly, the Muslim in Dar Al-Islam, and the Dhimmi who lives in Dar Al-Islam and carries its citizenship fall under the application of this article.

Wannan ya shafi 'yan ƙasa a cikin Dar Al-Islam; suna iya amfani da dukiyar jama'a, kuma babu ɗaya daga cikinsu da ya kamata a hana shi hakan, ko Musulmi ne ko Zimmi.

This is for the citizens in Dar Al-Islam; they can utilise from the public property, and none of them should be prevented from doing so irrespective of whether they were Muslims or Dhimmis.

Batun yadda mabiya addinin Musulunci ke amfani da dukiyar jama'a ya bayyana sarai.

The issue of the Muslim subjects utilising the public property is clear.

Game da Ahlu Dhimma, akwai nassoshi da al'amura da yawa daga zamanin Manzon Allah ﷺ da Khulafa'u Rashidun wadanda duk suna nuna hakan. - Suna yawo a kasuwanni, suna saye da sayarwa, kuma kasuwanni dukiyar jama'a ce. Ahmad ya ruwaito daga Ka'b bin Malik:

As for the Dhimmi, there are several texts and incidents from the time of the Messenger (pbuh) and the righteous Khulafaa’ which all indicate this. - They used to walk in the markets, buying and selling, and the markets are public property. Ahmad reported from Ka’b Bin Malik:

. فَ بَ يْ نَا أَنَا أَطُوفُ السُّوقَ إِذَا رَجُلٌ نَصْرَانِ ي جَاءَ بِطَعَامٍ يَبِيعُهُ يَ قُولُ: مَنْ يَدُلُّ ...« »...؟ عَلَى كَعْبِ بْنِ مَالِكٍ .

- "Yayin da nake yawo a kasuwa, sai wani Kirista ya zo da wasu abinci don sayarwa, yana cewa: wa zai nuna mini hanyar zuwa wurin Ka'b Bin Malik?" Wannan yana nuna cewa Musulmai da Dhimmawa suna ziyartar kasuwanni don biyan bukatunsu ta hanya guda. - Suna amfani da ruwa, wuta da wuraren kiwo. Ibn Maja ya ruwaito daga Abu Hurayrah cewa Manzon Allah ﷺ ya ce:

- “While I was roaming through the market, a Christian came with some food to sell, saying: who will direct me to Ka’b Bin Malik?” and this indicates that the Muslims and Dhimmis used to visit the markets for their needs in the same manner. - They used to utilise the water, fire and pastures. Ibn Maja reported from Abu Hurayrah that the Prophet said:

. » ثَلاثٌ لا يُمْنَ عْنَ: الْمَاءُ وَالْكَلُِ وَالنَّارُ « .

“Ruwa, wuta da makiyaya guda uku ba za a hana kowa ba”. Sahabbai sun amince cewa Kiristocin Al-Sham za su iya shan ruwa tare da Musulmai daga koguna, haka kuma wadanda suka ci gaba da zama Majusawa a Iraki da Bahrain, sannan Kibdawan Masar su ma suna shan ruwa suna ban ruwa daga Kogin Nilu. Dukkansu suna iya sare itace daga dazuzzuka, su yi ban ruwa ga amfanin gonakinsu daga koguna na jama'a, su kuma yi kiwon dabbobinsu a makiyayan jama'a. A yau kuma suna amfani da man fetur da abubuwan da ake samu daga gare shi, da wutar lantarki, tun da dukkansu suna cikin: “wuta” da aka ambata a cikin hadisin. - Suna da hakkin farfado da filaye matattu, saboda abin da Ahmad da Al-Tirmidhi suka ruwaito da sanadi ingantacce daga Jabir, wanda ya ce: Manzon Allah ﷺ ya ce:

- “Three can not be denied (to anyone): water, fire and pastures”. The companions agreed that the Christians of Al- Sham could drink from the rivers with the Muslims, and similarly the same applied to those who remained Magians in Iraq and Bahrain, and similarly the Coptics in Egypt used to drink and irrigate from the Nile. They would all cut wood from the forests, irrigate their crops from the public rivers and shepherd their flocks in the public pastures. Today they would utilise petrol and its derivatives and electricity, since they are both from the: “fire” mentioned in the narration. - They have the right to revive dead land, due to what is reported by Ahmad and Al-Tirmidhi with an authentic chain from Jabir who said that the Messenger of Allah (pbuh) said:

«مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه» - "Duk wanda ya rayar da ƙasa matacciya, to tana nasa ne." Kuma abin da Al-Bukhari ya ruwaito daga Aisha (RA) cewa Annabi ﷺ ya ce:

» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « - “whoever revives a dead land, it belongs to him” and what was reported by Al-Bukhari from Aisha(ra) that the Prophet said:

.» مَنْ أَعْمَرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَقُّ «.

"Duk wanda ya noma ƙasar da ba ta mallakar kowa ba, shi ya fi cancanta (da ita)." Haka kuma abin da Abu Dawud At-Tayalisi ya ruwaito daga Aisha (RA) cewa: Manzon Allah ﷺ ya ce:

- “He who cultivates land that does not belong to anybody is more rightful (to own it).”. And what is reported by Abu Dawud At-Tayalisi from Aisha(ra) who said that the Messenger of Allah (pbuh) said:

. العِبَادُ عِبَادُ اللهِ، وَالْبِلادُ بِلادُ اللهِ، فَمَنْ أَحْيَا مِنْ مَوَاتِ الأَرْضِ شَيْئاً فَ هُوَ لَهُ، « » وَلَيْسَ لِعِرْقٍ ظَالِمٍ حَ ق .

"Bawa bawan Allah ne (SWT), ƙasa kuma ƙasar Allah ce (SWT), duk wanda ya rayar da wani yanki na ƙasar da ta mutu, to tasa ce, kuma azzalumi ba shi da haƙƙin mallaka."

“The slave is the slave of Allah (swt), and the land is the land of Allah (swt), and whoever revives any part of dead land, it belongs to him, and the oppressor has no right of possession”.

Duk waɗannan dalilan gabaɗaya ne, kuma sun haɗa dukkan 'yan ƙasa, ko sun kasance Musulmi ko ba Musulmi ba.

All of these evidences are general and encompass all citizens, irrespective of whether they were Muslims or not.

- Haka kuma, dukkan 'yan ƙasa, ko Musulmi ne ko Zimmi, suna iya amfani da hanyoyin sufuri na ƙasa, teku da iska. Game da ƙasa, Zimmawa sun kasance suna amfani da ita a zamanin Manzon Allah ﷺ. Al-Tirmiziy ya ruwaito daga Aisha (RA), wadda ta ce:

- Also, all of citizens whether Muslim or Dhimmi can use the methods of transportation from land, sea and air. As for the land, the Dhimmis used to use it at the time of the Messenger of Allah (pbuh) . Al-Tirmidhi reported from Aisha(ra) who said: .

. ثَ وْبَانِ قِطْرِيَّانِ غَلِيظَانِ، فَكَانَ إِذَا قَ عَدَ فَ عَرِقَ ثَ قُلاَ كانَ عَلَى رَسُولِ اللَّهِ « عَلَيْهِ، فَ قَدِمَ بَ ز مِنْ الشَّامِ لِفُلاَنٍ الْيَ هُودِيِّ، فَ قُلْتُ: لَوْ بَ عَثْتَ إِلَيْهِ فَاشْتَ رَيْتَ مِنْهُ ث وَْبَ ينِ » ... إِلَى ا لْمَيْسَرَةِ .

– "Manzon Allah ﷺ ya kasance yana sanye da tufafi biyu masu kauri na Qitri. Idan ya zauna, sai ya rika yin gumi saboda nauyinsu ya yi masa yawa. Wasu tufafi sun iso daga Ash-Sham domin wani mutum, Bayahude. Na ce: 'Watakila za ka aika masa da buƙata ya sayar maka da wasu tufafi (a bashi) har sai lokacin biya ya zo.'" Dangane da teku kuwa, a zamanin sahabbai Musulmai su na amfani da shi irin yadda ake amfani da hanyoyin sama a yau.

– “The Messenger of Allah (pbuh) (saw) was wearing two thick Qitri garments on. When he would sit, he would sweat since they were so heavy for him. Some clothes arrived from Ash-Sham for so-and-so, the Jew. I said: 'Perhaps you could dispatch a request to him to buy some garments (on credit) from him until it is easy (to pay).” As for the sea, they used to use it in the same manner as the Muslims at the time of the companions, and today that is analogous to the use of the airways.

Suna kuma iya amfani da hanyoyin jama'a da hanyoyin sadarwa na jama'a, domin suna kama da sufurin jama'a.

- They can also use the general paths and the public communications as they are analogous to the public transportation.

Wannan ita ce hujja ga kashi na farko na maƙalar cewa dukkan daidaikun mutane suna da haƙƙin amfani da dukiyar jama'a.

This is the evidence for the first part of the article that all of the individual subjects have the right to utilise the public property.

Kashi na biyu, wato cewa ba a halatta ga Daula ta ba wa wani mutum izinin mallakar mallaka ko amfani da shi ba bisa ga kebewa, hujjarsa ita ce riwayar Abyad Bin Hammal lokacin da Annabi ﷺ ya ba shi wani fili mai gishiri, kuma lokacin da aka sanar da shi cewa abin da ya ba shi kamar ruwan da ba ya ƙarewa yake, sai ya karɓe shi daga gare shi. Al-Tirmizi ya ruwaito daga Abyad Bin Hammal cewa: "Ya zo wajen Annabi ﷺ yana neman ya ba shi wani fili mai gishiri a matsayin iƙta', sai ya ba shi. Lokacin da ya tafi, wani mutum da yake wajen Annabi ﷺ ya ce: 'Shin ka san abin da ka ba shi? Ka ba shi ruwan da ba ya ƙarewa'. Sai ya karɓe shi daga gare shi." Hujja ta biyu kuma ita ce abin da Al-Tirmizi ya ruwaito daga Aisha (ra), ya ce hadisi ne Hasan Sahih, da kuma abin da Ibn Khuzaymah ya ruwaito a cikin Sahihinsa, cewa Manzon Allah ﷺ ya ce:

As for the second part, which is that it is not allowed for the State to permit someone to individually possess or utilise it – its evidence is the narration of Abyad Bin Hammal when the Prophet granted him some land which was salt laden, and when he was informed that what he had given him was similar to nondepleted water he took it back from him. Al-Tirmidhi reported from Abyad Bin Hammal that: “He came to the Prophet and asked him to assign him a salt laden land as a fief, and he granted it to him. And when he left, one person with the Prophet said: “Do you know what you have granted him? You granted him the non-depleted water”. He then took it away from him”. The other evidence is that which Al-Tirmidhi reported from Aisha(ra) and he said it is Hasan Sahih, and Ibn Khuzaymah reported in his Sahih, that the Messenger (pbuh) said:

. » مِنًى مُنَاخُ مَنْ سَبَقَ « .

"Mina wuri ne na sauka ga duk wanda ya fara isa can", da kuma ruwayar Al-Sa'ab b. Jathamah daga Al-Bukhari:

“Mina is a resting place for whoever arrives there first”, and also the narration of Al-Sa’ab b. Jathamah with Al-Bukhari:

.» لا حِمَى إِلاَّ للهِ وَلِرَسُولِهِ « .

“Babu hima (wurin kiwo da aka keɓe) sai ga Allah (SWT) da Manzonsa ﷺ.”

“There is no Hima (for grazing the animals of Zakah) except for Allah (swt) and His Messenger (pbuh)”.

A bayyane yake cewa yawancin kamfanonin hadin-gwiwa na jari-hujja da kamfanoni masu arziki da mutane masu dukiya ta hasashe, sun sami wannan ne saboda gata ta musamman da suke samu wajen amfani da nau'o'in mallakar jama'a daban-daban, kamar iskar gas, man fetur da sauran albarkatun ma'adinai, da sadarwa, sufuri, ruwa da sauran abubuwa.

It is clear that most of the capitalist monopolies and rich companies and individuals who have imaginary wealth, have managed to do so because of the special privileges they get to exploit the different types of public property, such as gas, petrol and the other mineral resources, and the communications, transport, water and other things.