Kowane kadara ta fili ko gini da aka haɗa mata haƙƙin dukkan Musulmai, kuma ba ta cikin dukiyar jama'a ba, dukiyar Gwamnati ce. Dukiyar Gwamnati ta ƙunshi kadarorin da za a iya mallakarsu ta mutum, kamar fili, gine-gine da dukiya mai motsi. Amma tunda an haɗa mata haƙƙin dukkan Musulmai, to riƙe ta da tafiyar da ita an danƙa su ga Halifa, domin shi ne halastaccen mai alhakin sarrafa duk abin da aka haɗa masa haƙƙin dukkan Musulmai. Waɗannan kadarori ba na dukiyar jama'a ba ne, domin an halatta wa Halifa ya ba mutane mallakar asalinsu (Asl) da amfaninsu, alhali ba a halatta masa ya ba kowa mallakar asalin dukiyar jama'a ba, ko mutum ne ko ƙungiya. Saboda haka, waɗannan kadarori sun zama dukiyar Gwamnati, domin Gwamnati tana da ikon sarrafa su, kuma wannan ita ce ma'anar mallaka.

Each asset of land or building to which is attached a right for all the Muslims, and which does not belong to the public property, is a State property. The State property consists of assets which can be owned privately, like land, buildings and movable property. But since a right for all the Muslims is attached to it, taking charge of it and running it are entrusted to the Khalifah because he is the legitimate person responsible for the disposal of everything to which is attached a right for all the Muslims. These assets are not of the public property, as it is permitted for the Khalifah to grant the ownership of their origins (Asl) and their benefit to individuals, whereas it is not permitted for him to grant the ownership to anyone, whether an individual or group, the origin of public property. Therefore, these assets become State property, for the State has the authority to dispose of them, and this is the meaning of ownership.

Duk da cewa Dawla tana da alhakin sarrafa dukiyar jama'a da dukiyar Dawla, akwai bambanci tsakanin dukiyoyin biyu. Duk abin da yake cikin dukiyar jama'a, kamar man fetur, iskar gas, ma'adanai masu sabuntawa, tekuna, koguna, maɓuɓɓugan ruwa, filayen buɗe ido, dazuzzuka, makiyaya da masallatai, Khalifah ba shi da izinin ba wa kowa mallakinsa, ko mutum ɗaya ne ko ƙungiya, domin dukiya ce ta dukkan Musulmai. Khalifah dole ne ya bai wa dukkan jama'a damar amfana da waɗannan dukiyoyi ta wani tsari na musamman, bisa ga ijtihadinsa a kan kula da al'amuran Musulmai da kuma cika maslahohinsu.

Though the State takes charge of managing the public property and state property, there is a distinction between the two properties. All that is part of the public property such as petroleum, gas, replenishable minerals, seas, rivers, springs, open squares, forests, pastures and mosques, is not permitted for the Khalifah to grant its ownership to anyone, whether an individual or group, as they are property for all Muslims. The Khalifah has to enable all the people, through a specific type of management, to benefit from these properties according to his own Ijtihad in looking after the affairs and discharging the interests of the Muslims.

Game da abin da yake cikin dukiyar gwamnati ta fili da gine-gine, to halifa ne yake da hakkin ba wa daidaikun mutane mallakinsa, ko asalinsa da amfaninsa, ko amfaninsa ba tare da ba da mallakar asalinsa ba, ko kuma ya ba da izinin noma da mallakarsa. Yana tafiyar da duk wannan yadda ya ga ya dace kuma yana da alheri ga Musulmi.

As for what is part of state property of land and buildings, it is for the Khalifah to grant ownership of it to individuals, whether its origin and its benefit or its benefit without granting ownership of its origin, or to allow its cultivation and possession. He disposes of all this, according to what he views as proper and good for the Muslims.

1. Hamada, tsaunuka, gaɓar teku (bakin teku) da ƙasar da ba a noma ba (matattu) wadda ba ta mallakin mutum ba.

1. Deserts, mountains, sea coasts (beaches) and uncultivated (dead) land not owned by individuals.

Kowane hamada da kowane dutse, tudu, kwari, gaci ko ƙasar da ba a noma ba, ko dai ta mutu tun dadewa sosai kuma ba a taɓa noma ta ba a baya, ko kuma an taɓa noma ta a baya, sai ta koma ƙasa matacciya saboda masu mallakarta sun ɓace. Duk waɗannan ƙasashe na hamada, dutse, gaci da ƙasar da ba a noma ba ana ɗaukarsu a matsayin ƙasa da ba a noma ba (matacciya), kuma Gwamnati ce ke mallakarsu, Khalifa kuwa yana tafiyar da su bisa ga ra'ayinsa da ijtihadinsa, bisa ga abin da ya ga ya dace da maslahar Musulmi. Shi ne zai raba wani ɓangare na ƙasar ko ya ba da izini a noma ta ko a shinge ta a matsayin mallakar kai (Tahjeer). Daga Bilal ɗan Al-Harith Al-Muzni: "Manzon Allah ﷺ ya raba masa dukan Al-'Aqeeq." Kuma a wata riwayar, "Manzon Allah ﷺ ya raba wa Bilal ɗan Al-Harith Al-Muzni abin da ke tsakanin teku da duwatsu." Daga 'Amru ɗan Shu'aib daga mahaifinsa, wanda ya ce: "Manzon Allah ﷺ ya raba wa mutanen Muzaina ko Juhaina." Daga 'Adi ɗan Hatim an ruwaito "cewa Manzon Allah ﷺ ya raba wa Furat ɗan Hayyan Al-'Ajli wata ƙasa a Al-Yamama." Daga Abyadh ɗan Hammal Al-Mazini "cewa an aike shi a matsayin wakili zuwa ga Manzon Allah ﷺ, sai ya roƙe shi ya raba masa gishiri, sai ya raba masa. Yana juyawa, sai wani mutum a cikin taron ya ce: 'Ka sani abin da ka raba masa? Ka raba masa gishiri mai yawa, ruwa (ma'adinai).' Sai ya ce: Sai Manzon Allah ﷺ ya ƙwace shi daga gare shi." Kuma daga 'Amru ɗan Dinar, wanda ya ce: "Lokacin da Manzon Allah ﷺ ya zo Madina, ya raba wa Abu Bakr, ya raba wa 'Umar, kamar yadda Manzon Allah ﷺ ya yi rabon Az-Zubair ɗan Al-'Awwam fili mai faɗi. Ya kuma raba masa wuri isasshe ga dokinsa ya yi tsere a ƙasar da ba a noma ba ta An-Naqi'i, ya raba masa ƙasa mai bishiyoyi da itatuwan dabino." Waɗannan Hadisan da suke bayyana cewa Manzon Allah (saw) ya ba Abu Bakr, ‘Umar, Az-Zubair, Bilal al-Muzni, Abyadh b. Hammal, Furrat b. Hayyan, mutanen Muzaina da Juhaina da wasu, suna nuna cewa hamada, duwatsu, kwaruruka da ƙasar da ba a noma ba wadda babu wanda ya mallake ta mallakar Baitul-mali ce, kuma yana cikin ikon Khalifa ya tsara ta yadda ya ga dama ga Musulmi. Yadda Manzon Allah (saw) ya tsara waɗannan filaye da bayar da su ga irin waɗannan mutane, ba tare da sun zama mallakinsa na kansa ta gado ko ta cin nasara ba, yana nuna a fili cewa mallakar Baitul-mali ce. Da ba mallakar Baitul-mali ba ce, da bai da iko a kansu, kuma da bai ba da su ba, domin shi ba mamallakinsu ba ne ta hanyar mallakar kansa (ko mallakar mutum).

Every desert and every mountain, hill, valley, beach or uncultivated land, whether dead from a very long time and had never been cultivated before or had been cultivated before, then it changed into dead land because its landlords had vanished. All these lands of deserts, mountains, beaches and uncultivated land are considered as uncultivated (dead) and are owned by the State, and the Khalifah disposes of them according to his opinion and Ijtihad according to what he sees fit for the interests of Muslims. It is for him to allocate of it or give permission so as to be cultivated or closed off as private property (Tahjeer). From Bilal b. al-Harith al-Muzni: “The Messenger of Allah (saw) allocated to him the whole of Al-‘Aqeeq.” And in another narration, “The Messenger of Allah (saw) allocated to Bilal bin al-Harith al-Muzni what was between the sea and the rocks.” From ‘Amru b. Shu’aib from his father who said: “The Messenger of Allah (saw) allocated to people from Muzaina or Juhaina.” From ‘Adi ibn Hatim it is narrated “that the Messenger of Allah (saw) allocated to Furat b. Hayyan al-‘Ajli a land in Al-Yamama.” From Abyadh bin Hammal al-Mazini “that he was sent as an envoy to the Messenger of Allah (saw) and he asked him to allocate the salt to him and he allocated it to him. When he was turning away a man in the gathering said: ‘Do you know what you have allocated to him? You have allocated to him vast quantities of salt, water (mineral).’ He said: So the Messenger (saw) took it back from him.” And from ‘Amru b. Dinar, who said: “When the Messenger of Allah (saw) came to Madinah he allocated to Abu Bakr and allocated to ‘Umar as the Messenger (saw) made allocations to Az-Zubair b. al- ‘Awwam spacious land. He also allocated to him a place enough for his horse to race in the uncultivated land of An-Naqi’i, and he allocated to him land with trees and palm trees.” These Ahadith which clarify that the Messenger of Allah (saw) allocated to Abu Bakr, ‘Umar, Az-Zubair, Bilal al-Muzni, Abyadh b. Hammal, Furrat b. Hayyan, the people of Muzaina and Juhaina and others, denote that the desert, mountains, valleys and uncultivated land not owned by anyone are State property and it is for the Khalifah to dispose of as he sees proper to Muslims. The disposal of the Messenger of Allah (saw) of these lands, and his allocation of them to such persons, without their being personal property for him either by inheritance or conquest, clearly indicate that they are owned by the State. Were they not property of the State he would not have had authority over them, nor would he have allocated them for he was not owner of any of them in a personal (or private ownership) capacity.

Waɗannan ƙasƙancin filaye ne da ruwa ke kwararawa a kansu, kamar filayen kogi da ke tsakanin Kufa da Basra, waɗanda ruwan Dijla da al-Furat ke mamaye su bayan ya karya wasu shingayen da ke kewaye da hanyar ruwan koguna biyu, sai ruwa ya fito daga wuraren da aka karya, ya sa filaye su yi ambaliya, har ya mayar da su marasa dacewa da noma, ko da yake a da lambuna ne, gonaki ne da gidaje. Waɗannan filayen kogi (al-Bata’ih) sun samu ne a zamanin Qabath ibn Firoz, sun ƙara yawa daga baya, sun bazu saboda sakaci da rashin kula da su sakamakon yaƙe-yaƙe tsakanin Musulmai da Farisawa. Don haka yankinsu ya kai farsakh 30 da farsakh 30, wato abin da yake daidai da murabba'in kilomita 27,225, domin farsakh kusan yana daidai da kilomita 5.5. Waɗannan ƙasashe da ruwa ke mamaye su, har suka zama marasa dacewa da shuka saboda ambaliyar ruwa, suna ɗaukar hukuncin ƙasa mara noma (matacciyar ƙasa), ko da sun taɓa kasancewa da gine-gine da tsirrai a baya. Saboda haka sai su zama mallakar Baitul-Mali da mallakar Gwamnati muddin babu wanda ya mallake su. Haɗe da waɗannan filayen kogi akwai dazuzzuka masu yawa, da jeji da fadama, domin suna kama da su kuma suna ɗaukar hukuncinsu.

These are the low lands over which water overflows such as the riverplains present between Kufa and Basra over which flows the water of Dijla and al-Epherate after it breaks some of the fences that surround the watercourse of the two rivers and make the water gush from the places of breaching and cause the lands to overflow thus making them unsuitable for cultivation even though they were gardens, farms and houses. These riverplains (al-Bata’ih) resulted at the time of Qabath ibn Firoz, and they increased afterward and spread due to the negligence and ignoring of them because of the wars between the Muslims and Persians. Thus their area reached 30 Farsakh times 30 Farsakh i.e. what is equivalent to 27,225 square kilometres as a Farsakh is approximately equal to 5.5 kilometres. These lands which the water overflows and become unsuitable for planting due to the overflow of water take the rule of uncultivated (dead) land even if they happened to be inhabited with buildings and plants before. Thus they become property of Bait ul-Mal and property of the State as long as they are not owned by anybody. Linked with these river-plains are the thick forests, jungles and swamps as they are similar to them and take their rule.

Waɗannan duka ƙasashe ne da Khalifa ke yanke shawarar ƙara su cikin Bait ul-Mal daga cikin ƙasashen da aka ci da yaƙi waɗanda ba su da mai mallakar su bayan mutanensu sun bar su, ko kuma waɗanda ke ƙarƙashin ikon ƙasar da aka ci, sarakunanta da shugabanninta, ko waɗanda aka kashe a yaƙin, ko waɗanda suka gudu daga fagen yaƙi suka bar ta.

These are all lands which the Khalifah decides to add to Bait ul-Mal from the conquered lands which remain without an owner after its people evacuated it or was owned by the conquered State, its rulers and leaders or those who were killed in the war or fled from the battle and abandoned it.

Na farko wanda ya ware wannan rabon ganima, ya mayar da shi kawai ga Bait ul-Mal, shi ne ‘Umar ibn al-Khattab ﷺ. Abu Yusuf ya ce: Abdullah b. Al-Walid, bawan Abdullah ibn Abi Hurra, ya ba ni labari, ya ce: “‘Umar ibn Al-Khattab ya ware daga mutanen Iraki nau’i goma na dukiya: filayen wanda aka kashe a yaki, da filayen wanda ya gudu, da duk filayen Khosrau (sarkin Farisa (Kisra)), da duk filayen kowane daga cikin iyalansa, da dukkan tafkunan ruwa, da kowane ofishin gidan waya na sufaye. Ya ce: Na manta da sauran dukiya guda huɗu da take na sarakunan Farisa.” Ya ce: “Kuma harajin abin da ‘Umar ya kwace ya kai dirhami miliyan bakwai.”

The first to segregate this share of the booty, and make it purely for Bait ul-Mal, was ‘Umar ibn al-Khattab. Abu Yusuf said: Abdullah b. Al-Walid, the slave of Abdullah ibn Abi Hurra, narrated to me and said: “‘Umar ibn Al-Khattab segregated from the people of Iraq ten types (of property): The lands of the one killed in the war, the one who fled, all lands belonging to Khosrau (the Persian king (Kisra)), all lands belonging to anyone of his family, all thickets of water, and every monastic post office, and he said: I forgot four remaining properties belonging to the Persian kings’, he said: ‘And the Kharaj of what ‘Umar sequestered amounted to seven million Dirhams.’.

Saboda haka, idan daular Khilafah ta ci wasu ƙasashe, to Khalifah zai ƙara cikin dukiyar Bait ul-Mal, wato dukiyar gwamnati, dukkan gine-gine da filayen da suke mallakin ƙasar da aka ci, ko sarakunanta ko shugabanninta, ko waɗanda aka kashe a fagen yaƙi, ko waɗanda suka gudu daga yaƙin suka bar ƙasarsu a baya. Khalifah zai yi amfani da su yadda ya ga dama kuma yadda suke da amfani ga Musulunci da Musulmi.

Therefore, when the Khilafah state conquers lands the Khalifah has to add to the property of Bait ul-Mal, i.e. State property, all buildings and lands which were owned by the conquered state, or its rulers or leaders, or those killed in the fields of war or those who fled from the war leaving their land behind. The Khalifah will dispose of it as he sees fit and of interest to Islam and Muslims.

Waɗannan su ne fadoji, gine-gine ko gidaje masu rufi da Daula ta kwace a cikin ƙasar da ta ci, waɗanda aka tanadar wa ofisoshi da sassan gwamnatin ƙasar da aka ci, ko cibiyoyinta, ayyukan jama'a, jami'o'i da makarantu, asibitoci, gidajen tarihi, kamfanoni da masana'antu. Haka kuma su ne dukiyoyin da Daula, shugabanninta, masu mulkinta, ko waɗanda suka gudu daga yaƙi ko daga filin daga, ko waɗanda suka firgita da Musulmai suka gudu suka bar su a baya, suka mallaka. Duk waɗannan fadoji, gine-gine da gidaje masu rufi sun zama ganima da yaƙi ga Musulmai, kuma suna cikin Baitul-mali, mallakin Daula.

These are the palaces, buildings or roofed houses seized by the State in the land it conquered and which were designated to the offices and departments of the conquered state, or to its institutions, utilities, universities and schools, hospitals, museums, companies and factories. They were also properties owned by the State, its rulers, leaders or those who fled the war or the battlefield, or those who were frightened of the Muslims and fled leaving them behind. All these palaces, buildings and roofed houses become booty and spoils to the Muslims, and they are due to the Bait ul-Mal and owned by the State.

Haka kuma kowane gini ko gida mai rufi da Jiha ta gina ko ta saya da kuɗin Bait ul-Mal mallakin Jiha ne, kuma an tanadar da shi don ofisoshin Jiha ko cibiyoyinta, sassanta, ayyukanta, jami'o'i da makarantu, asibitoci, ko duk wani aiki da take kulawa da shi. Haka kuma Jiha tana mallakar duk wani gini ko gida mai rufi da aka ba ta, aka bayar da shi kyauta, ko aka yi mata wasiyya da shi, ko aka gada daga waɗanda ba su da magada, ko daga mai ridda da ya mutu ko aka kashe shi saboda ridda.

Similarly every building or roofed house built by the State or purchased by funds from Bait ul-Mal is owned by the State and is designated for the offices of the State or its institutions, departments, utilities, universities and schools, hospitals or any utility which it supervises. The State also owns every building or roofed houses awarded, donated or bequeathed to her, or inherited from those who have no inheritor or from the apostate who has died or been killed due to his apostasy.

Shari'ah ta damƙa wa Khalifah kula da harkokin Musulmi, da biyan bukatunsu da kuma cika musu buƙatunsu da abin da yake alheri da amfani, bisa ga ijtihadinsa. Dole ne ya yi amfani da dukiyar Gwamnati iya gwargwadon ƙarfinsa, domin ya ƙara kuɗaɗen shiga na Bait ul-Mal, don amfanin dukkan Musulmi, da kuma hana dukiyar Gwamnati yin watsi da ita, ɓata amfaninta da dakatar da kuɗaɗen shigarta.

Shari’ah has entrusted to the Khalifah the taking care of the affairs of Muslims, discharging their interests and fulfilling their needs with what is of good and benefit, according to his own Ijtihad. He has to utilise the State properties to the best of his ability, so as to increase the revenues of Bait ul- Mal, to benefit all Muslims, and to prevent the State properties from being neglected, their benefits wasted and their revenues stopped.

Manzon Allah ﷺ, da halifofi bayansa, duk sun kasance suna amfani da waɗannan dukiyoyi bisa ga abin da suka gani yana da amfani ga Musulunci da Musulmai.

The Messenger of Allah (saw) , and the Khulafa’a after him, all used to utilise these properties according to what they saw as beneficial to Islam and Muslims.

Yin amfani da dukiyoyin Gwamnati ba ya nufin cewa Gwamnati ta zama 'yar kasuwa, mai samarwa ko ɗan kasuwa, har ta yi aiki kamar 'yan kasuwa, masu masana'anta ko masu kasuwanci. Gwamnati mai kula ce, saboda haka a cikin amfani da dukiyoyin Gwamnati ya kamata a ga kulawa da al'amuran jama'a, biyan bukatunsu da kuma tanadar musu da abin da suke bukata. Don haka aikinta a asali shi ne kiyayewa da kulawa, ba tara dukiya ba.

Investing the State properties does not mean that the State becomes a merchant, a producer or a businessman, such that it behaves as a merchant, manufacturer or businessman. The State is a guardian, therefore there should appear in its utilisation of the State properties, the taking care of the affairs of the people, discharging their interests and providing for their needs. So its job in principle is guardianship and not one of acquisition.

Dukiyoyin gwamnati za a iya amfani da su ta hanyoyi da dama, ciki har da: -.

The State properties can be used in a number of ways including: -.

1. Siyarwa ko haya: Duk abin da yake mallakin Gwamnati, kuma maslahar al'umma ta bukaci a ba su mallakinsa, ko mallakin amfaninsa, na filaye ko gine-gine, to zai iya sayar musu ko ya ba su haya bisa ga ra'ayinsa wajen samun maslaha. Ko filin yana cikin gari domin kafa kasuwanni ko gidaje, ko a waje ko kusa da gari domin kafa rumbuna ko wuraren kiwo na shanu, tumaki, dabbobi ko tsuntsayen gida, ko a gabar teku ko koguna domin kafa masana'antu ko wuraren tattalin arziki, ko filin noma da aka shirya don noma da dasa bishiyoyi. Filin noma ya keɓanta da wannan, kuma ana sayar da shi ne kawai ba a ba da shi haya ba.

Abubuwan amfani na jama'a (Marafiq) su ne kadarorin da ake samun amfani daga gare su, kamar na gida, filaye da gwamnati. Wannan kalma ta samo asali ne daga kalmar Rafiqe Bihi, wadda ke nufin 'ya taimake shi kuma ya amfane shi'. Abubuwan amfani na jama'a kadarori ne da ayyuka da Gwamnati ta kafa don amfanin dukkan 'yan ƙasa, kuma sun haɗa da:

Utilities (Marafiq) are the assets from which benefit is derived, such as those of a house, land and government. This is derived from the word Rafiqe Bihi which means ‘helped him and benefited him’. The public utilities are the assets and services established by the State for the benefit of all citizens, and they include:

1. Ayyukan Sadarwa kamar su wasiƙu, waya, tele-gram, telex, talabijin da sadarwar tauraron dan Adam da sauransu.

1. Communications Services such as for letters, telephones, telegrams, telex, television and satellite communications etc.

2. Ayyukan musayar kuɗi: canja wuri, ajiya, musayar kuɗaɗe, sarrafa tsabar zinariya da azurfa zuwa kuɗi, ko mayar da su tubali. Bankin Gwamnati ne zai jagoranci waɗannan ayyuka, da kuma sauran ayyukan da aka halatta waɗanda ba su da riba (ribar haram).

2. Money-exchange Services for transferring, depositing, changing currency, minting gold and silver currency or transforming it into ingots. The State bank will take charge of these services and those non-usurious services allowed to be executed.

3. Hidmomin Sufurin Jama'a, kamar jiragen ƙasa a wajen hanyoyin jama'a, domin layukan dogo a kan hanyoyin jama'a dukiya ce ta jama'a bisa ƙa'idar hanyoyin jama'a, wadda take shafar jiragen sama da na ruwa ma.

3. Public Transport Services, such as trains in other than the public roads, as railroads in public roads are public property following the rule of public roads, which also applies to planes and means of sea transport.

Waɗannan hanyoyi ko kayan aiki mallakar daidaikun mutane ne, waɗanda aka halatta daidaikun mutane su mallake su. A lokaci guda kuma, an halatta Gwamnati ta mallaki waɗannan hanyoyi, kamar jiragen sama, jiragen ƙasa da jiragen ruwa na tururi, idan ta ga ya dace ga Musulmi, don taimaka musu da sauƙaƙa musu sufuri.

These means are of individual property which are permitted for individuals to own. At the same time, it is allowed for the State to own these means, such as planes, trains and steamships, if it sees it fit for Muslims to help them and to facilitate their transport.

4. Masana: Wajibi ne a kan Dawla ta kafa masana iri biyu, saboda wajibcin da ya rataya a wuyanta na kula da maslahohin al'umma.