Kowane mai fili yana da wajibi ya yi amfani da filinsa. Mai mallakar da yake buƙatar taimako wajen amfani da filin, Baitul-mali yana taimaka masa. Idan ya yi sakaci wajen amfani da filin tsawon shekaru uku a jere, ana karɓe shi daga hannunsa a bai wa wani mutum. ’Umar ibn Al-Khattab ya ce: "Wanda ya yi shinge (a kan wani abu) ba shi da haƙƙi a cikinsa bayan shekaru uku." Yahya ibn Adam ya ruwaito daga Amru ibn Shu’aib, wanda ya ce: "Annabi ﷺ ya ba wasu mutane daga Mazina ko Johaina filaye, sai suka yi sakaci da su. Wasu mutane suka zo suka noma su. ’Umar ya ce: ‘Idan filin da na ba su ko Abu Bakr ya ba su, da na mayar da shi gare su. Amma tun da Manzon Allah ﷺ ne ya ba su, ba zan mayar ba.’ Ya kuma ce: ‘Duk wanda ya yi sakaci da fili shekaru uku ba tare da ya yi amfani da shi ba, wani mutum ya zo ya yi amfani da shi, to yana zama nasa.’" Abin da ake nufi da maganar ’Umar shi ne cewa ba a yi amfani da filin ba fiye da shekaru uku. Idan kyauta ce daga Abu Bakr, to ba a wuce shekaru uku ba, haka ma idan daga ’Umar ne, ba a wuce shekaru uku ba. Amma kyauta daga Manzon Allah ﷺ, to shekaru fiye da uku sun wuce, don haka ba za a iya mayar da shi ga waɗanda aka ba wa kyautar ba.

Every landlord is obliged to use his land. The owner, who is in need of help for using the land, is helped by the Bait ul-Mal. If He neglects the use of the land for three continuous years it is taken from Him and given to another person. ’Umar ibn Al-Khattab said: “The one who fences (something) has no right in it after three years.” Yahya ibn Adam reported from Amru ibn Shu’aib, who said: “The Prophet (pbuh) granted land to some people from Mazina or Johaina and they neglected it. Other people came and cultivated it. ’Umar said: ‘If the land was granted by me or by Abu Bakr, I would have returned it back (to those people). But since it was granted by the Messenger of Allah (pbuh) I would not.’ And He said: ‘Whoever neglected a land for three years without using it and another person came and used it, it becomes his.”’ What is meant by the words of ’Umar is that the land was not used for more than three years. If it was a grant from Abu Bakr, then less than three years had passed and if it was from ‘Umar, less than three years had passed as well. As a grant from the Messenger of Allah (pbuh), however more than three years had passed, so it could not be returned back to those who were given the grant.

Abu Ubayd ya ruwaito a cikin littafin Al-Amwal daga Bilal ibn al-Harith al-Muzni cewa Annabi ﷺ ya ba shi dukkan yankin Al-Aqeeq. Ya ce a zamanin ’Umar, sai ya ce wa Bilal: "Manzon Allah ﷺ bai ba ka wurin ne domin ka shinge shi a kan mutane ba, sai dai domin ka yi amfani da shi. Saboda haka ka ɗauki daga cikinsa iyakar abin da za ka iya, ka mayar da sauran." Saboda haka, ya zama ijma'in Sahabbai cewa duk wanda ya yi watsi da filinsa har tsawon shekara uku, za a ƙwace masa filin a ba wani mutum.

Abu Ubayd reported in the book of Al-Amwal from Bilal ibn al-Harith al-Muzni that the Prophet (pbuh) had granted Him all of al-Aqeeq. He said that during the time of ’Umar, He (’Umar) said to Bilal, “The Messenger of Allah (pbuh) did not grant you the place to fence it against the people but to use it. So take of it as much as you can afford and return the rest of it.” Therefore it is Ijma’a of the Sahabah that whoever neglected his land for three years, would have the land taken away from Him and given to another person.

Ta haka mai mallakar ƙasa yana da izinin ya noma a kanta da kayan aikinsa, iri, dabbobinsa da aikinsa; kuma yana da hakkin ya dauki ma'aikata su yi aiki a kanta. Idan ba zai iya amfani da ita ba, to gwamnati na iya taimaka masa. Idan mai mallakar bai yi haka ba, dole ne ya ba wani mutum ita, ya noma a kanta, a matsayin kyauta ba tare da biya ba. Idan bai yi haka ba kuma ya ci gaba da riƙe ta, za a ba shi lokacin shekara uku. Idan ya yi sakaci da ita shekara uku, gwamnati za ta karɓe ta daga hannunsa ta ba wani. Yahya ibn Adam ya ruwaito a littafin Al-Kharaj cewa Yunus ya ruwaito daga Muhammad ibn Ishaq daga ’Abdullah ibn Abu Bakr, wanda ya ce: "Bilal ibn al-Harith ibn al-Muzni ya zo wurin Manzon Allah ﷺ ya nemi a ba shi wata ƙasa; Annabi ﷺ ya ba shi wani babban yanki na ƙasa. Lokacin da ’Umar ya karɓi mulki, ya ce wa Bilal: ‘Ya Bilal, ka nemi Manzon Allah ﷺ ya ba ka babbar ƙasa, sai ya ba ka; kuma Manzon Allah ﷺ ba ya yin riƙo da wani abu da aka roƙe shi ya bayar, kuma kai ba za ka iya sarrafa wannan ƙasa ba.’ Bilal ya ce: ‘Eh.’ ’Umar ya ce: ‘To ka duba ɓangaren da za ka iya sarrafawa ka riƙe shi, sannan ɓangaren da ba za ka iya amfani da shi ba, ka ba mu shi domin mu raba shi tsakanin Musulmi.’ Bilal ya ce: ‘Na rantse da Allah ba zan yi haka ga ƙasar da Manzon Allah ﷺ ya ba ni ba.’ ’Umar ya ce: ‘Na rantse da Allah dole ne ka yi.’ Sai ’Umar ya karɓe masa ɓangaren da bai iya amfani da shi ba, ya raba shi tsakanin Musulmi." A bayyane yake cewa mutumin da ya mallaki ƙasa amma ba zai iya noma a kanta ba, kuma ya yi sakaci da ita shekara uku, gwamnati za ta karɓe ta daga hannunsa ta ba wani mutum, kamar yadda ’Umar ibn Al-Khattab ya yi da Bilal al-Muzni game da ƙasar ma'adinan al-Qabliyah.

In this way the landlord is allowed to plant upon his land by use of his tools, seeds, animals and labour; and He has the right to employ labourers to work on it. If He cannot use it then the State may help him. If the landlord does not do this He has to give it to another person, to plant upon it, as a grant without recompense. If He does not do this and He keeps hold of it He is given a period of three years. If He neglects it for three years, the State will take it from Him and grant it to someone else. It is narrated by Yahya ibn Adam in the book of Al-Kharaj that Yunus narrated from Muhammad ibn Ishaq from ’Abdullah ibn Abu Bakr, who said: “Bilal ibn al-Harith ibn al-Muzni came to the Messenger of Allah (pbuh) and asked that He grant Him a certain land; the Prophet (pbuh) granted Him a large piece of land. When ’Umar took the authority He said to Bilal, ‘O Bilal you asked the Messenger of Allah (pbuh) to grant you large land so He granted it to you; and the Messenger of Allah (pbuh) was not used to holding back anything He was asked to give and you can’t manage this land.’ Bilal said: ‘Yes.’ ’Umar said: ‘So look at the part which you can manage and hold it, and the part which you are not able to use give it to us so as to divide it amongst Muslims.’ Bilal said: ‘I swear by Allah I will not do that to a land the Messenger of Allah (pbuh) gave to me.’ ’Umar said: ‘By Allah you must do it.’ So ’Umar took from Him the part He could not use and divided it amongst the Muslims.” It is quite clear that the person who owns land but cannot plant upon it and who neglects it for three years, will have it taken from Him by the State and given to another person, as ’Umar ibn Al-Khattab had done with Bilal al-Muzni with regard to the land of the mines of al-Qabliyah.

A ƙarshe, ana mallakar ƙasa ta hanyar shinge, ta hanyar bayarwa daga Khalifa, ta hanyar nomawa, ta hanyar gado, da kuma ta hanyar ciniki. Nassosin da suka zo game da karɓar ƙasa daga wanda ya yi watsi da ita tsawon shekaru uku, sun ambaci wanda ya yi shinge a ƙasar, da wanda Khalifa ya ba shi ƙasar. Ba su ambaci sauran nau'o'in masu mallakar ƙasa ba, kamar mai gado, mai noma ƙasar, da mai saye. Don haka, shin yin watsi da kowace ƙasa mallakar mutum har tsawon shekaru uku yana ba Khalifa damar karɓe ta daga hannunsa ya ba wani? Ko kuwa wannan hukunci yana takamaiman ga wanda ya yi shinge a ƙasar matattu, da wanda Khalifa ya ba shi ƙasar? Domin amsa wannan tambaya, muna lura cewa shinge a ƙasa yana kama da saye ko gado ko kowace hanyar mallaka, ta fuskar zubar da ƙasar da mallakarta. Idan wanda ya yi shinge ya sayar da ita, zai mallaki farashinta, domin hakki ne a musanya dukiya, don haka ana halatta ya karɓi diyya a kanta. Haka nan, idan wanda ya yi shinge ya mutu, mallakar ƙasar tana komawa ga magadansa kamar sauran dukiyoyin da suke zubarwa, kuma ana raba ta a tsakaninsu bisa ƙa'idojin Shari'a. Haka kuma yake ga wanda Khalifa ya ba shi wani yanki na ƙasa. Saboda haka, wanda ya yi shinge a ƙasa da wanda aka ba ƙasa, ba su da wata fifiko ta musamman da ta banbance su da sauran masu mallakar ƙasa, wadda za ta sa karɓar ƙasar daga hannunsu, idan an yi watsi da ita shekaru uku, ta kasance ta musamman a gare su ban da sauran masu mallaka ta wasu hanyoyin mallaka. Haka nan ba su da wannan fifiko da zai mayar da shinge da bayarwa a matsayin sharaɗi na karɓar ƙasar idan aka yi watsi da ita shekaru uku. Dangane da hujjar cewa nassoshin sun ambaci su kaɗai, wannan ba ya nuna takaitawa, domin wannan ba siffantawa ba ce, ma'ana an ƙwace filin daga hannun wanda ya yi sakaci da shi ne kawai saboda ya mallake shi ta hanyar shinge ko kyauta. Maimakon haka, nassi ne da ya ambaci wani memba guda na Mutlaq (wanda ba a takaita ba), inda ake ƙwace filin daga nau'in mai mallaka ɗaya idan ya yi sakaci da shi. Nassin gabaɗaya ne, kuma ambaton mallakar ta hanyar shinge da kyauta kawai ambaton memba ɗaya ne na Mutlaq, ba takaita da ke kore wasu ba. Sai dai idan nassin ya zo game da wani lamari, to sai a yi bincike a kansa. Idan ya ƙunshi dalili (ta'lili), to ya zama nassi gabaɗaya cikin al'amarin da aka bayar da dalili a kansa. Nassin da ake magana a kai yana nuna dalili, wato ƙwace filin bayan shekara uku saboda sakaci da noman sa. Sakacin filin tsawon shekara uku shi ne dalilin (illah) ƙwacewar sa. Don haka dalilin ƙwace filin daga hannun wanda ya yi masa shinge ba don shi mai mallaka ne ta shinge ba, ko don shi mai mallaka ne ta shinge wanda ya yi sakaci ba. Shingen filin ba ya nuna cewa shi ne dalilin ƙwacewa, ko shi kaɗai ko tare da sakaci. Sakacin kaɗai ne al'amarin da ke nuna dalilin (illah) ƙwacewar. Saboda haka, sakacin filin ya zama illah wacce ke tafiya tare da hukuncin da aka danganta da ita, a kasancewarta da rashinta. Duk inda mai filin ya yi sakaci da shi shekara uku, za a ƙwace shi daga hannunsa, ko ya mallake shi ta shinge, ko kyauta, ko gado, ko kowace hanya. Idan mai mallakar ta shinge bai yi sakaci da filinsa shekara uku ba, ba za a ƙwace shi daga gare shi ba.

Haka kuma, shinge a kan fili kamar yadda Umar (ra.) ya ambata a cikin Hadisin Manzon Allah (pbuh): "Duk wanda ya yi shinge a kan fili (Muhtajir) ba shi da wani..." yana nuni a kaikaice ga mallakarsa; kamar yadda aka saba, mai fili yakan yi shinge ta hanyar kewaye iyakokinsa da duwatsu, domin a san cewa mallakarsa ce, a bambanta ta da mallakar wasu. Ba sharadi ba ne ya sa duwatsu a kewayensa domin a kira shi mai shinge. Haka nan, sanya shuke-shuke ko bishiyoyi a kan iyakokin fili, ko tona rami, ko yin duk wani aiki da ke nuna mallakarsa, duk wannan ana kiransa (Ihtijar), kuma wanda ya yi haka a kan fili ana kiransa mai shinge (Muhtajir). Manzon Allah (pbuh) ya ce a wani Hadisin da Abu Dawud ya ruwaito: "Duk wanda ya kewaye fili da shinge..." Hadisin yana nuna cewa yin shinge a kan fili nuni ne a kaikaice ga mallakarsa, bisa ma'anar harshe ta kalmar "shinge". A harshe, kalmar Ihtajara tana nufin abin da mutum ya sa a cinyarsa ko ya rungume. Ihtijara (yin shinge) dangane da fili na nufin ya rungume shi, wato mallakarsa. Saboda haka ma'anar Hadisin za ta zama cewa duk wanda ya rungume fili (ya mallake shi), babu wani haƙƙi a gare shi bayan shekaru uku, ko ya sa duwatsu a kan iyakokinsa, ko ya kewaye shi da shinge, ko ya yi duk wani abu da ke nuna mallakarsa a kansa.

In addition, fencing of the land as mentioned by ’Umar (ra.) in the Hadith of the Messenger of Allah (pbuh): “Anyone who fences a land (Muhtajir) has no....” is an indirect expression of its ownership; as it is usual that the owner of the land fences the land by encircling its borders with stones, so as to be known as his property, and be differentiated from the property of others. It is not a condition that He puts stones around it so as to be called a fencer. Rather, to put plants or trees on the borders of the land or to dig a ditch, or carry out any work which indicates that He possesses it, all this is called (Ihtijar), and the one who does that to a land is called a fencer (Muhtajir). The Messenger of Allah (pbuh) says in another Hadith that is narrated by Abu Dawud: “Whoever encircled a land by a fence...” The Hadith implies that walling (fencing) of the land is an indirect expression of its ownership, according to the linguistic meaning of the word “fenced.” Linguistically, the word Ihtajara refers to something one puts in his lap or embraces. Ihtijara (walled) with respect to a land, means one embraced it, meaning ownership of it. Therefore the meaning of the Hadith will be that whoever embraced a land (owned it), has no right after three years, whether He put stones on its borders, or He encircled it by a fence, or He did anything that indicates his ownership of it.

Wannan shi ne hujjar dangane da wannan magana. Amma dangane da abin da ’Umar ya bi, wanda sauran sahabbai suka yi shiru a kansa, ’Umar ya umarta cewa a ba wanda ya noma filin da Manzon Allah ﷺ ya bai wa Mazina, wanda wasu suka noma, kuma ya hana Mazina karbar shi. Ya kuma ce: “Duk wanda ya bar wani fili na tsawon shekara uku ba tare da ya noma shi ba, sannan wani mutum ya noma shi, to zai zama nasa.” Wannan magana ta ’Umar tana da fadi, kamar yadda ya ce: “Duk wanda ya bar wani fili…” Haka kuma ya ce wa Bilal dan al-Harith al-Muzni: “Manzon Allah ﷺ bai ba ka fili ka shinge shi a kan mutane ba, a’a, ya ba ka shi domin ka yi amfani da shi, don haka ka dauki kashi din da za ka iya sarrafawa, ka mayar da sauran.” Ya kuma karbe daga gare shi abin da bai iya amfani da shi ba. Takaita wannan hukunci ga filin da aka bayar kawai ba tare da hujja bayyananniya ta takaitawa ba ba a yarda ba, sai dai ya kasance a fadi. Kuma al’amarin da ya faru da mutumin da aka ba filin kawai magana ce game da wani lamari, ba ta takaitawa ga wannan lamarin kadai ba.

This is the argument with regard to the text. However, with regard to what ’Umar followed, and the rest of the companions kept silent on, ’Umar ordered that the land which the Messenger of Allah (pbuh) granted to Mazina which others cultivated, be given to those who cultivated it, and He prevented Mazina from taking it. He also said: “Whoever neglected a land for three years without cultivating it, and some other person cultivated it, it would be his.” This speech of ’Umar is general, as He said: “Whoever neglected a land…” He also said to Bilal ibn al-Harith al- Muzni “The Messenger of Allah (pbuh) did not grant you land to fence it against the people, rather He granted it you to use it, so take the part which you can manage, and return the rest of it.” He actually took from Him that which He was unable to use. Limiting this decision to granted land alone without a clear evidence of specification is not allowed, rather it should stay general. The fact that the incident occurred with the person who was granted the land is just an expression about an incident, and is not limited to that incident.

Saboda haka, duk mai mallakar ƙasa wanda ya yi watsi da ƙasarsa tsawon shekara uku, ana karɓe ƙasar daga hannunsa a bai wa wani, ko ta wace hanya ya mallaki ƙasar. Abin da ake la'akari da shi shi ne watsi da ƙasar, ba hanyar mallakarta ba. Ba gaskiya ba ne a ce wannan yana nufin ƙwace dukiyar mutane ba bisa ƙa'ida ba. Wannan saboda Shari'a ta ba mallakar ƙasa ma'ana daban da ta mallakar dukiyar motsi ko mallakar gine-gine: ta sanya mallakar ƙasa domin noma ta. Idan aka yi watsi da ita tsawon lokacin da Shari'a ta ƙayyade, to mai ƙasar zai kasance ya yi watsi da ma'anar mallakarta. Shari'a ta sanya mallakar ƙasa don noma ko ta hanyar noma, ko kyauta, ko gado, ko saye, ko wasu hanyoyi. Haka kuma ta sanya cire mallakar ta saboda sakaci. Duk wannan don ci gaba da noma da amfani da ƙasar.

Therefore, every landlord who neglects the land for three years has his land taken from Him and given to another, whatever his means of ownership of the land was.What matters is the neglecting of the land and not the means of its ownership. It is not true to say that this means taking the property of people without right. This is because Shar’a gave land ownership a meaning different to that of the ownership of moveable properties or the ownership of buildings: it made land ownership for cultivating it. If it was neglected for the period determined by the Shar’a, then the landlord would have ignored the meaning of its ownership. Shar’a has made the ownership of the land for farming whether by cultivation, granting, inheritance, buying or other means. It also made the stripping of the ownership of it, by negligence. This is all for the purpose of continual farming and use of the land.