Dukiyoyin jama'a su ne kadarorin da Mai Shari'a (Ash-Shari') ya ba da mallakarsu ga dukkan Musulmi tare da haɗin kai a tsakaninsu. Shi (SWT) ya halatta wa daidaikun mutane su amfana da su, amma ya hana su mallakar su. Waɗannan kadarori sun kasu zuwa manyan nau'i uku: - 1. Ababen amfani na jama'a waɗanda jama'a ba za su iya rayuwa ba tare da su ba a rayuwarsu ta yau da kullum.

Public properties are the assets which the Legislator (Ash-Shari’) has given their ownership to all the Muslims in association between them. He (swt) has permitted individuals to benefit from them but prevented them from possessing them. These assets are represented in three main types: - 1. Public utilities which the public cannot do without in their daily life.

2. Kadarorin da yanayin halittarsu ya hana a keɓe su ga takamaiman mutane daga mallakarsu.

2. Assets whose natural formation prevents designation to specific individuals from their ownership.

3. Ma'adanai masu sabuntawa waɗanda ba sa ƙarewa.

3. Replenishable minerals which do not deplete.

Waɗannan manyan nau'ikan dukiya guda uku, da waɗanda suke reshe daga cikinsu, da kuɗaɗen shiga da suke samarwa, duk Musulmai suna mallakarsu, kuma suna tare da juna a cikinsu. Su ne ɗaya daga cikin hanyoyin samun kuɗi na Baitul-Mal na Musulmai, wanda Khalifa yake raba wa Musulmai bisa ijtihadinsa, a cikin ƙa'idodin Shari'a da kuma gwargwadon maslahar Musulunci da Musulmai.

These three main types of properties, and those which branch out from them, and revenues they produce, are possessed by all the Muslims and jointly owned between them. They represent one of the revenues of Bait ul- Mal of the Muslims, distributed by the Khalifah among them according to his own Ijtihad, within the rules of the Shari’ah and according to the interest of Islam and Muslims.

Wannan dukiyar jama'a ce ta dukan mutane, waɗanda ba za su iya rayuwa ba tare da su ba a rayuwarsu ta yau da kullum, kuma suna watsewa idan babu su, kamar ruwa. Manzon Allah ﷺ ya bayyana siffofin waɗannan dukiyoyi kuma ya fayyace su ta hanya mafi cikakke ta hadisai masu dacewa da aka riwaito daga gare shi ﷺ. Daga Abi Khurash, daga wasu daga cikin sahabban Annabi ﷺ, ya ce: "Manzon Allah ﷺ ya ce: 'Musulmai abokan hulɗa ne a cikin abubuwa uku: Ruwa, makiyaya da wuta.'" Kuma a wata riwayar: "Mutane abokan hulɗa ne a cikin abubuwa uku: ruwa, makiyaya da wuta." Daga Abu Hurairah cewa Annabi ﷺ ya ce: "Kada a hana abubuwa uku: Ruwa, wuta da makiyaya." An kuma riwaito daga gare shi ﷺ maganarsa: "Musulmi ɗan'uwan musulmi ne, suna sauƙaƙa wa juna a kan ruwa da itatuwa." Ruwa, wuta da makiyaya na daga cikin abubuwan farko da Manzon Allah ﷺ ya halatta ga dukan mutane, kuma ya sanya su abokan hulɗa a cikinsu, ya kuma hana kare kowane sashe daga cikinsu daga amfanin dukan musulmai, domin haƙƙi ne ga dukan musulmai. Saboda haka mutane na iya sauka a cikin tafiyarsu, kuma Balarabe na iya zama a ƙasar da take da ciyayi (tsirrai) waɗanda Allah (SWT) ya fitar domin kiwon dabbobi, ba tare da wani ya yi wahala ba wajen noma, shuka ko shayarwa; irin wannan ƙasa ta na wanda ya fara isa gare ta. Babu wanda za a iya keɓe shi wajen amfani da ita ga wanda ba shi ba. Maimakon haka, suna iya kiwon shanunsu, dabbobinsu da dabbobin dajinsu tare, kuma suna amfani da ruwan da ke can ta hanya ɗaya. Mutane abokan hulɗa ne a irin waɗannan dukiyoyi.

This is the public utilities of all people that they cannot do without in their daily life and they disperse in case of their absence, such as water. The Messenger of Allah (saw) has explained the description of these utilities and clarified them in the most perfect manner by the relevant Ahadith reported from him. From Abi Khurash from some of the companions of the Prophet (saw) , he said: “The Messenger of Allah (saw) said: ‘Muslims are partners in three (things): Water, pasture and fire.’” And in another transmission: “People are partners in three: water, pasture and fire.” From Abu Hurayra that the Prophet (saw) said: “Three should not be withheld: Water, fire and pasture.” It was also reported from him his saying: “The Muslim is a brother to the Muslim, they accommodate each other over water and trees.” Water, fire and pasture were among the first things that the Messenger (saw) permitted to all the people, and he made them partners in them and forbade them from protecting any part of them against the use by all Muslims as it is a right for all Muslims. Thus people can camp in their travels and bedouins live in a land which has vegetation (plants) that Allah (swt) has brought forth for grazing livestock without the effort of anybody in ploughing, planting or irrigation; such land is for the one who reaches it first. No one can be singled out in using it to the exclusion of other people. Rather, they can graze their cattle and livestock and beasts jointly, and they use the water which is there in the same way as well. People are partners in such properties.

Waɗannan su ne dukiyoyin da asalin halittarsu ke hana mutane mallakar su musamman. Wannan nau'in dukiyar jama'a, duk da cewa tana cikin abubuwan amfanin jama'a kamar nau'in farko, kuma dalilin abubuwan amfanin jama'a ya shigar da ita, amma asalin halittarta yana hana ware ta ga daidaikun mutane. Wannan ya saba wa nau'in farko, domin asalin halittarsa ba ya hana ware daidaikun mutane da ita. Saboda haka, ƙananan rijiyoyin da babu wata buƙatar al'umma da aka tabbatar a cikinsu, mallakar daidaikun mutane ne.

These are the assets whose natural formation prevents individuals specifically from their possession. This type of public property, being of the public utilities like the first type and it is included by the evidence of the public utilities, yet the nature of its formation also prevents designating it to individuals. This is contrary to the first type as the nature of its formation does not prevent designating individuals with it. Thus, small wells in which there is no established need for the community, are owned individually.

Dalilin da ya nuna cewa wannan nau'i ma mallakar jama'a ne, baya ga dalilan nau'in farko, shi ne faɗin Manzon Allah ﷺ: "Mina wurin hutawa ne ga wanda ya fara isa." Haka kuma akwai abin da ya zo daga Manzon Allah ﷺ na cewa ya amince mutane su mallaki hanyar jama'a tare, kuma bai yarda wani mutum ya mallake ta shi kaɗai ba. Mina sanannen wuri ne a waje da Makka Al-Mukarramah, wuri ne da alhazai ke sauka bayan sun kammala tsayuwa a 'Arafat, domin yin wasu ayyukan Hajji na musamman, kamar jifan Jamarat, yanka dabbar hadaya, hadayar Idi, da kwana a wurin. Ma'anar cewa wurin hutawa ne ga wanda ya fara isa ita ce, Mina mallakar dukkan Musulmi ce, duk wanda ya fara isa wani sashi na cikinta ya tsaya a can, to wurin nasa ne, saboda haɗin kai ne a tsakanin su, ba wanda ya mallake ta har ya hana wasu. Irin haka ne hanyar jama'a, domin Manzon Allah ﷺ ya amince mutane su yi haɗin kai a cikinta, da kuma haƙƙin kowa na wucewa, kuma ya sanya cire cutarwa daga cikinta ya zama sadaka, kamar yadda ya zo a Hadisi: "Cire cutarwa daga hanya sadaka ce." Haka kuma ya hana zama a kan hanyoyi, ya ce: "Ku yi hattara da zama a kan hanya," domin zama na iya hana mutane wucewa ko takura musu.

The evidence that this type is of the public properties besides the evidences for the first type, is the saying of the Messenger (saw) : “Mina is the resting place of the one who reaches first.” This is in addition to what came from the Messenger (saw) that he consented to people being partners in owning the public road and not allowing an individual specifically owning it. Mina is a famous place outside of Makka Al-Mukarramah, and it is a place in which the pilgrims camp after completing the standing at ‘Arafat, so as to carry out specific rites of the Hajj, like the stoning of the Jimar, slaughtering the sacrificial animal, Eid sacrifice and staying overnight. The meaning of its being a resting place for the one who reaches first is that it is owned by all the Muslims so that the one who reaches first to any part of it and stops by in it then it is for him, as it is a partnership between them and is not owned by anyone such that he prevents others from it. Similar to that is the public road as the Messenger (saw) had consented to joint partnership of the people in it, and the right of everyone to passage, and he made the removal of harm from it a form of charity, as came in the Hadith: “The removal of harm from the road is charity.” He (saw) prohibited the sitting down on the roads and said: “Beware of sitting on the road” as sitting might prevent the passage of people or restrict it for them.

Waɗannan su ne ma'adanai masu sabuntawa waɗanda ba sa ƙarewa gaba ɗaya, kuma su ne mafi yawan ma'adanai waɗanda ba su da iyaka a adadi. Amma ƙananan ma'adanai masu iyaka a adadi, waɗannan mallakar mutum ce ta kansa da daidaikun mutane suke da izinin mallakarta, kamar yadda Manzon Allah ﷺ ya bai wa Bilal ɗan Al-Harith Al-Muzni ma'adanan Qabaliya a yankin Al-Far'a a Hijaz. Bilal ya nemi Manzon Allah ﷺ ya ba shi su, sai ya ba shi su ya maishe shi mai mallakarsu. Saboda haka ma'adanan zinariya da azurfa, da sauran nau'o'in ma'adanai, waɗanda suke a ƙananan adadi wanda ba na kasuwanci ba, mallakar mutum ce ta kansa. Daidaikun mutane suna da izinin mallakar su, kamar yadda Gwamnati take da izinin raba su ga mutane. A wannan yanayi, mutane suna biyan kashi ɗaya cikin biyar na abin da suka haƙa daga cikinsu zuwa Bait ul-Mal, ko sun haƙa kaɗan ko sun haƙa da yawa.

This is the replenishable minerals which do not deplete completely, and are the vast amount of minerals which are not limited in measure. As for insignificant amounts of minerals which are limited in measure, these are private property that individuals are permitted to own as the Messenger of Allah (saw) gave Bilal ibn Al-Harith al-Muzni the minerals of the Qabaliya in the area of Al-Far’a in Hijaz. Bilal had asked the Messenger of Allah (saw) to allocate them to him, so he granted them to him and made him the owner. Therefore the deposits of gold and silver, and other types of minerals, present in small non-commercial amounts are private property. Individuals are permitted to own them as is permitted for the State to allot them to the people. In this case people have to pay one-fifth of what they extract of them to the Bait ul-Mal, whether they extract a little or a lot.

Game da ma'adinai masu yawa, waɗanda babu iyaka ga adadinsu, dukiya ce ta jama'a da duk Musulmai ke mallaka, kuma ba a yarda a ba da su ko a mallaka su ga kowane mutum ko mutane ba. Haka kuma, ba a yarda a ba da izinin haƙarsu ga daidaikun mutane ko kamfanoni ba. A maimakon haka, dole ne su kasance dukiya da duk Musulmai ke mallaka tare, kuma Gwamnati ce za ta yi hakar su, tacewarsu, narkar da su da sayar da su a madadin Musulmai, sannan ta sanya kuɗin sayarwar a cikin Baitul-Mal na Musulmai. Babu bambanci a hukuncin waɗannan ma'adinai ko suna bayyane a saman ƙasa, ana iya isa gare su ba tare da wahala ba kamar gishiri da antimony (kohl), ko suna a ƙarƙashin ƙasa, zurfi cikin ƙasa, ba a iya fitar da su sai da wahala, aiki mai tsanani da babban ƙoƙari, kamar zinariya, azurfa, ƙarfe, tagulla, gubar, kwano, uranium, phosphate da sauran ma'adinai; haka kuma babu bambanci ko suna da ƙarfi, kamar zinariya da ƙarfe, ko ruwa, kamar man fetur, ko iskar gas, kamar iskar gas ta halitta.

As for the vast minerals, not limited in measure, these are public property owned by all Muslims and are not allowed to be assigned, given in ownership or allotted to any person or persons. Similarly, it is not allowed to give concession for their mining to individuals or companies. Rather they must remain a property jointly owned by all Muslims and the State should carry out their extraction, purification, smelting and selling on their behalf and place their price in the Bait ul-Mal of the Muslims. There is no difference in the rules of these minerals whether they are apparent on surface and are reached to without trouble like salt and antimony (Kohl), or are underground and deep in earth and cannot be extracted except by hardship, labour and great trouble like gold, silver, iron, copper, lead, tin, uranium, phosphate and other minerals; nor whether they are solid, like gold and iron, or liquid, like petroleum, or gaseous like natural gas.

Kare da wasu daga cikin kadarorin jama'a na man fetur, iskar gas da ma'adanai, kamar lokacin da Khalifa ya ware wasu rijiyoyin man fetur da iskar gas ko wasu ma'adinai na musamman, kamar ma'adinan phosphate, zinariya da tagulla, inda yake kare su kuma ya ware kudaden shigarsu don kashewa a kan wuraren da aka ambata, halal ne a Shari'a. Hanya ce mai amfani wajen samar da kudaden shiga da ake bukata don kashewa a wadannan fannoni. Khalifa yana da izinin yin haka bisa ga abubuwan da ke biye:

Protecting some of the public property assets of petroleum, gas and minerals, such as when the Khalifah designates specific petroleum and gas wells or specific mineral mines like, for example, phosphate, gold and copper mines, where he protects them and designates their revenues for the expenditure on the mentioned areas, is allowed by Shar’a. It is a useful method to raise the necessary revenues to spend in these areas. It is permitted for the Khalifah to do this based on the following:

1. Manzon Allah (saw) da Khulafa'u bayansa sun kebe wasu takamaiman wurare da suka kasance cikin dukiyar jama'a. Daga Ibn 'Abbas, daga Sa'ab b. Juthama, ya ce: "Manzon Allah (saw) ya ce: 'Babu kebewa (Hima) sai ga Allah (swt) da Manzonsa (saw)'". Wato, babu kebewa sai ga Gwamnati, kamar abin da Allah (swt) da Manzonsa (saw) suka kebe domin Jihadi, da matalauta, da mabukata, da maslahohin Musulmi gaba ɗaya. Wannan ba kamar abin da suke kebewa ba a zamanin Jahiliyya, inda mai daraja shi kaɗai daga cikinsu yake kebe wa kansa. Daga Nafi', daga Ibn 'Umar: "Annabi (saw) ya kebe An-Naqi'i (wannan wuri ne sananne a Madina) domin dawakan Musulmi." Haka kuma Abu Bakr ya kebe Al-Rabatha domin raƙumin Sadaqat, ya naɗa bawansa Abu Salama a kansa. 'Umar ma ya kebe Al-Sharaf a Al-Rabatha, ya naɗa bawansa wanda ake kira Hani.

1. The Messenger of Allah (saw) and the Khulafa’a after him shielded specific places which were part of the public property. From Ibn ‘Abbas from Sa’ab b. Juthama, he said: “The Messenger of Allah (saw) said: ‘No protection (Hima) except for Allah (swt) and His Messenger (saw)’”. That is, no protecting except for the State similar to what Allah (swt) and His Messenger (saw) shielded for Jihad, the poor, the needy and the interests of Muslims generally. This is not similar to what they protected in the days of Ignorance (Jahiliyyah) where the noble alone among them protected for himself. From Nafi’ from Ibn ‘Umar: “The Prophet (saw) protected An-Naqi’i (this was a famous place in Madinah) for the horses of the Muslims.” Similarly Abu Bakr protected Al-Rabatha for the camels of Sadaqat and appointed his servant Abu Salama, over it. ‘Umar also protected Al-Sharaf in Al-Rabatha and appointed his servant, who was called Hani.

Wannan kariya ta kasance ta wuraren kiwo da na tsiro, kuma suna cikin dukiyar jama'a. Al-Naqi'i wanda Manzon Allah ﷺ ya kare shi yana wajen Madina, kuma ruwa yakan tsaya a cikinsa, sannan ciyawa takan tsiro idan ya bushe, watau dukiya ce ta jama'a baki ɗaya Musulmi. Abu 'Ubaid, yana bayanin haka, bayan ya ambaci Hadisin "Babu kariya sai ga Allah da Manzonsa ﷺ", ya ce: "Fassarar kariyar da aka hana a ra'ayinmu (kuma Allah ne mafi sani) ita ce, ka kare abubuwan da Manzon Allah ﷺ ya sa dukkan mutane suka zama masu hannun-jari a cikinsu, wato ruwa, ciyawa da wuta."