Dukiyar al'umma ita ce izinin Mai Shari'a ga al'umma na raba amfani da wani kadara. Kadarorin da suke dukiyar al'umma su ne wadanda Mai Shari'a ya bayyana cewa mallakar al'umma baki daya ne, da kuma wadanda ya hana mutum daya mallakar kowanne daga cikinsu shi kadai. Wannan ya kasu kashi uku.

Public property is the permission of the Lawgiver to the community to share the use of the asset. Assets which are public property are those which the Lawgiver stated that as belonging to the community as a whole, and those which He prevented the individual from possessing any of them singularly. This is categorised in three types:

Abin da ake ɗaukar a matsayin amfanin jama'a, wanda idan ba a samu ba, to garin ko al'umma za su watse suna nemansa.

1. That which is considered a public utility, so that a town or a community would disperse in search for it if it were not available.

2. Ma'ajiyar ma'adanai marasa adadi.

2. The uncountable stores of minerals.

3. Abubuwan da, ta yanayinsu, za su hana mutum mallakar dukiya.

3. Things which, by their nature, would prevent the individual from possession.

Dangane da abubuwan amfanin jama'a, su ne duk abin da mutane gabaɗaya ke ɗauka a matsayin abin amfani. Annabi ﷺ ya bayyana su a cikin Hadisai ta hanyar siffanta su maimakon ƙidaya su. Ibn ‘Abbas ya ruwaito cewa Annabi ﷺ ya ce: “Musulmi abokan tarayya ne (masu raba) a abubuwa uku: a ruwa, da wuraren kiwo, da wuta,” Abu Dawud ne ya ruwaito shi. Anas ya ruwaito daga Ibn ‘Abbas yana ƙara cewa, “kuma farashinsa haramun ne.” Ibn Majah ya ruwaito daga Abu Hurairah (ra) cewa Annabi ﷺ ya ce: “Abubuwa uku ba a hana mutane su same su ba: ruwa, da wuraren kiwo, da wuta.” Wannan hujja ce da ke nuna cewa mutane abokan tarayya ne a ruwa, da wuraren kiwo, da wuta, kuma cewa mutum ɗaya an hana shi mallakar su. Amma an lura cewa Hadisin ya ambaci su a matsayin uku, kuma su ne Jamid (ba a samo su daga wani tushe ba).

With regard to the public utilities, they are everything that is generally considered as a utility by the people. The Prophet explained them in the Ahadith by their description rather than by enumerating them. Ibn ‘Abbas narrated that the Prophet said: “Muslims are partners (associates) in three things: in water, pastures and fire,” reported by Abu Dawud. Anas narrated from Ibn ‘Abbas adding, “and its price is Haram (forbidden).” Ibn Majah narrated from Abu Hurairah (ra) that the Prophet said: “Three things are not prevented from (the people); the water, the pastures and the fire.” This is an evidence that people are partners (associates) in water, pastures and fire, and that the individual is prohibited from possessing them. But it is noticed that the Hadith mentioned them as three, and they are Jamid (non-derived)

Sunan, kuma babu ambaton Illah (dalili ko dalilin hukunci) a cikin Hadisin. Hadisin bai ambaci Illah ba, kuma hakan na iya nuna cewa wadannan abubuwa uku su ne kadai da ke wakiltar dukiyar jama'a, ba tare da la'akari da yadda ake bayyana su ba bisa bukatar al'umma a gare su.

names, and there was no mentioning of Illah (reason) in the Hadith. The Hadith did not include Illah (reason), and this could imply that these three things are the only ones which represent public property with no consideration given to their depiction for the community’s need for them.

Sai dai idan mutum ya yi bincike sosai kan wannan lamari, zai ga cewa Annabi ﷺ ya halatta mutane su mallaki ruwa a At-Taif da Khaybar.

However, if one scrutinised the issue he would find that the Prophet allowed the possession of water in At-Taif and Khaybar by individuals,

kuma sun mallake shi a zahiri domin shayar da tsire-tsirensu da gonakinsu. Da ace hadin gwiwa a ruwa ya kasance ne kawai saboda ruwa ne, ba saboda la'akari da bukatar al'umma a gare shi ba, to da bai ba mutane izinin mallakar sa ba. Saboda haka daga maganar Annabi ﷺ, "Musulmi abokan hulda ne a abubuwa uku: a ruwa, da makiyaya, da wuta," da kuma izinin da ya ba mutane na mallakar ruwan, ana iya fahimtar cewa illar (dalilin hukuncin) ita ce

and they actually possessed it for the purpose of irrigating their plants and farms. Had the sharing (association) of water been just because it is water and not because of the consideration of the community’s need for it, then he would not have allowed individuals to possess it. So from the saying of the Prophet , “Muslims are partners (associates) in three things: in water, pastures and fire” and from his permission to individuals to possess the water, it can be deduced that the Illah (reason)

of partnership in the water, pastures and fire, is their being of the community utilities that are indispensable to the community. So the Hadith mentioned the three (things) but they are reasoned as being community utilities. Therefore this Illah (reason) goes along with the reasoned (rule) in existence and in absence. So anything that qualifies as being of the community utilities is considered a public property, whether or not it was water, pasture or fire i.e. whether it was specifically mentioned in the Hadith or not. If it ceased to be of the community utilities, even if it was mentioned in the Hadith like the water it would not be a community utility, it would rather be of the things which can be possessed individually. The criteria for determining things to be a public utility is that it is anything which, if not available to the community, Fassarar Hausa: Game da hadin kai (shiriki) a cikin ruwa, makiyaya da wuta, dalilin da ya sa suke cikin abubuwan amfanin al'umma da ba makawa ga al'umma ne. Saboda haka Hadisi ya ambaci abubuwa ukun, amma an yi hukunci cewa su abubuwan amfanin al'umma ne. Don haka wannan Illah (dalili) yana tafiya tare da hukuncin da aka tabbatar da shi a kasancewa da rashi. Saboda haka duk abin da ya cancanci zama daga cikin abubuwan amfanin al'umma ana ɗaukarsa dukiyar jama'a, ko da ruwa, makiyaya ko wuta ne ko a'a, watau ko an ambace shi musamman a cikin Hadisi ko a'a. Idan ya daina zama daga cikin abubuwan amfanin al'umma, ko da an ambace shi a Hadisi kamar ruwa, ba zai zama abin amfanin al'umma ba, sai dai zai kasance daga cikin abubuwan da mutum zai iya mallakarsu shi kaɗai. Ka'idar tantance abu a matsayin abin amfanin jama'a ita ce, duk abin da idan bai samu ga al'umma ba,

of partnership in the water, pastures and fire, is their being of the community utilities that are indispensable to the community. So the Hadith mentioned the three (things) but they are reasoned as being community utilities. Therefore this Illah (reason) goes along with the reasoned (rule) in existence and in absence. So anything that qualifies as being of the community utilities is considered a public property, whether or not it was water, pasture or fire i.e. whether it was specifically mentioned in the Hadith or not. If it ceased to be of the community utilities, even if it was mentioned in the Hadith like the water it would not be a community utility, it would rather be of the things which can be possessed individually. The criteria for determining things to be a public utility is that it is anything which, if not available to the community,

Ko al'umma ta kasance ƙungiyar Balarabe mai rayuwa a cikin daji, ko ƙauye, ko birni, ko ƙasa, idan hakan zai sa su warwatse suna neman sa, to ana ɗaukarsa a matsayin ɗaya daga cikin amfanin al'umma, kamar madogaran ruwa, dazukan itacen girki, makiyayan dabbobi da makamantansu.

whether the community was a group of bedouins a village, city, or a State, would cause them to disperse in search of it, then it would be considered of the community utilities, like the water sources, forests of firewood, pastures of livestock and the like.

Dangane da ma'adanai, suna da nau'i biyu: na farko yana da adadi iyakantacce wanda ba a ɗaukansa mai muhimmanci. Na biyu kuwa yana da adadi wanda ba a iya ƙidaya shi ba. Game da nau'i na farko, yana iya zama mallakar mutum ɗaya, mallakinsa shi kaɗai, kuma ana masa kallon kamar dukiyar da aka ɓoye (Rikaz), inda ake biyan kashi ɗaya cikin biyar na shi zuwa Baitul-Mal. Amr ɗan Shu'aib ya ruwaito daga mahaifinsa, daga kakansa cewa an tambayi Annabi ﷺ game da Luqatah (abin da aka ɗauka a kan hanya), sai ya ce: "Abin da aka ɗauka a hanyar da jama'a ke amfani da ita, ko a ƙauye, dole ne ka sanar da shi tsawon shekara guda. Idan wani ya nemi sa, a ba shi; idan ba a nemi ba, to zai zama naka. Amma idan aka same shi a wuraren kufai, to za a biya kashi ɗaya cikin biyar na shi da na dukiyar da aka ɓoye (Rikaz) zuwa Baitul-Mal," wanda Abu Dawud ya ruwaito.

With regards to minerals, they are of two kinds: one is of a limited quantity that is not considered significant. The other is of an uncountable quantity. As for the first type it can be an individual property, owned singularly and treated like the hidden treasure (Rikaz) where a fifth of it is paid to the Bait ul-Mal. Amr ibn Shua’ib narrated from his father, from his grandfather that the Prophet was asked about the Luqatah (article picked from the road) he said: “That which was picked from the publicly used road, or the village, you have to announce it for one year, if anyone demands it, give it to him, and if not, it would be yours; but if it is found in sites of ruin, then a fifth of it and of the hidden treasure (Rikaz) has to be paid to the Bait ulMal”, narrated by Abu Dawud.

أما الكمية التي لا تُحصى ولا تنقطع عادةً، فهي مِلكٌ عام، ولا ينبغي أن تُملَك فردياً، لما رواه الترمذي عن أبيض بن حمّال أنه جاء إلى النبي ﷺ فاستقطعه الملح، فأقطعه إياه. فلما ولّى قال رجل كان حاضراً عند النبي ﷺ: "أتدري ما أقطعته؟ إنما أقطعته الماء العِدّ". فانتزعه منه. فشبّهه في هذا الحديث بالماء العِدّ لأنه لا ينقطع. فيدل هذا الحديث على أن النبي ﷺ أقطع أبيض بن حمّال المعدن الملحي، وهذا يعني جواز إقطاع منجم الملح. غير أنه لما تبيّن له أنه من المعادن الدائمة أو المستمرة التي لا تنقطع، رجع عن إقطاعه وانتزعه، فمنع تملّكه من الأفراد لأنه مِلكٌ عام. والمقصود هنا ليس الملح نفسه، بل منجم الملح. والدليل على ذلك أنه لما علم أنه لا ينقطع منع تملّكه الخاص، مع أنه كان يعلم أنه ملح، وقد كان أقطعه أولاً. فكان المنع بسبب كونه لا ينقطع. قال أبو عبيد: "أما إقطاعه ﷺ لأبيض بن حمّال الملحَ الذي بمأرب، ثم انتزاعه منه، فإنما فعل ذلك باعتباره أرضاً مَواتاً كان أبيض سيُحييها ويعمّرها."

As for the uncountable quantity which cannot be normally depleted, it is a public property and should not be possessed individually due to what At-Tirmidhi narrated from Abyadh ibn Hammal that he came to the Prophet and asked him to grant him a salt laden land, and he granted it to him. And when he left, one person in attendance with the Prophet said, “Do you know what you granted him? You granted him the uncountable water (Al-‘udd)”. He then took it away from him.” He compared it (in this Hadith) with the uncountable (Al-‘Udd) water because it does not deplete. So this Hadith indicates that the Prophet granted the salty mountain to Abyadh ibn Hammal, which means that it is allowed to grant a salt mine. However, when he realised that it was of the permanent or continuous mines which are nondepletable, he reversed his grant and took it back thereby prohibiting its ownership by individuals as it is a public property. What is meant here is not the salt, but rather the salt mine. The evidence for this is that when he knew it was non-depletable he prohibited its private ownership, despite the fact that he knew it was salt and that he had initially granted it. So its prohibition was due to its being non-depletable. Abu Ubayd said, “With regards to his (i.e. the Prophet) granting to Abyadh ibn Hammal of the salt (found) in Ma’reb, then taking it away from him, he did it considering it as a dead (unused) land which Abyadh was going to revive and cultivate.

Lokacin da Annabi ﷺ ya fahimci cewa ya ƙunshi ruwa mara adadi ('Udd), wanda ke ɗauke da abubuwan da ba sa ƙarewa, kamar ruwan maɓulɓula da rijiyoyi,

When the Prophet realised it included uncountable (‘Udd) water, which contains non-depletable material like the water of the springs and wells,

Ya soke shi, saboda shi ne Sunnar Annabi ﷺ game da makiyaya, wuta da ruwa, waɗanda mutane duka suna tarayya a cikinsu.

he revoked it, because it is the Sunnah of the Prophet in relation to pasture, fire and water, for which people are all associates in possession.

Saboda haka ya ƙi takaita mallakar abu ga mutum ɗaya tare da hana wasu. Tun da gishiri yana cikin ma'adanai, canjin ra'ayin Annabi ﷺ game da bayar da shi ga Abyadh ana ɗaukar sa a matsayin dalili (’Illah) na haramta mallakar sa ga daidaikun mutane, wato cewa ma'adinin gishiri ne wanda ba a iya ƙidayawa ('Udd), ba don gishirin kansa ya zama wanda ba a iya ƙidayawa ('Udd) ba. Daga nazarin wannan Hadisi ya bayyana cewa dalilin hana bayar da ma'adinin gishiri shi ne saboda ba a iya ƙidayawa ('Udd), watau

So he disliked the limiting of possession to one person to the exclusion of others.” Since salt was of the minerals, the Prophet change of mind about its granting to Abyadh is considered a reason (Illah) for the prohibition of its ownership by individuals, i.e. that it is an uncountable (‘Udd) mineral mine, not because it comprised uncountable (‘udd) salt. It appears from examining this Hadith that the reason (Illah) for preventing the grant of the salt mineral mine is because it was uncountable (‘Udd) i.e.

ba a lalace ba. Da alama daga ruwayar Amr ibn Qais cewa gishirin da ke cikin wannan lamari ma'adinai ne (mine), domin ya ce, "ma'adinan (ma'adinin) gishiri." Daga maganganun malaman fiqhu kuma ana iya gani cewa sun dauki gishirin ma'adinai, don haka hadisin zai danganta ne da ma'adinai, ba da gishiri musamman ba.

not depleted. It appears from the narration of Amr ibn Qais that the salt in this incident is a mineral (mine) because he said, “the mine (mineral) of salt”. It appears from the words of the jurisprudents, that they considered the salt of the minerals, so the Hadith would be related to minerals and not to salt specifically.

Dangane da hadisin Abu Dawud cewa Manzon Allah ﷺ ya ba Bilal ibn Al-Harith Al-Muzani ma'adanai (ma'adinai) na Qabaliyah; da kuma abin da Abu Ubaid ya ruwaito a littafinsa (Al-Amwal) daga Ikrimah cewa ya ce: "Manzon Allah ﷺ ya ba Bilal irin wannan fili daga irin wannan wuri zuwa irin wannan wuri, da abin da ke cikinsa na duwatsu ko ma'adanai", wannan hadisi ba ya sabawa hadisin Abyadh. Maimakon haka, wannan hadisi yana nuna cewa ma'adanan da Manzon Allah ﷺ ya ba Bilal sun kasance iyakantattu, saboda haka an halatta a ba su, kamar yadda Manzon Allah ﷺ ya yi lokacin da ya fara ba Abyadh ma'adanin gishiri. Bai kamata a fassara wannan hadisi a matsayin izinin bayar da irin wadannan ma'adanai a cikin cikakkiyar ma'ana ba, domin hakan zai sabawa abin da Manzon Allah ﷺ ya yi lokacin da ya karbe ma'adanan da ya ba da, bayan ya fahimci cewa ba su da iyaka (‘Udd), kuma ba sa kare da sauki. Don haka ana fassara ma'adanan da Manzon Allah ﷺ ya ba da a matsayin iyakantattu, kuma suna kare cikin sauki.

With regards to Abu Dawud’s narration that the Prophet granted Bilal ibn Al-Harith Al Muzni the minerals (mines) of the Qabaliah; and also what Abu Ubaid’s narrated in his book (Al Amwal) from Ikrimah that he said: “The Prophet granted Bilal such a land from such a place to such a place, and that which existed in it of mountains or minerals”, this Hadith does not contradict the Hadith of Abyadh. This Hadith is rather to interpret that these minerals which the Prophet granted to Bilal were limited, and thus allowed to be granted, as the Prophet did when he first granted the salt mineral to Abaydh. This Hadith should not be interpreted as a permission to grant such minerals in absolute terms, because it would then contradict with what the Prophet did when he took back the minerals which he granted when he realised it was uncountable (‘Udd), and not normally depleted. So the minerals which the Prophet granted are to be interpreted as being limited and they (easily) deplete.

Wannan ƙa'ida, cewa ma'adinai marasa iyaka kuma marasa ƙarewa mallakar jama'a ne, ta shafi dukkan ma'adinai, ko suna a saman ƙasa inda mutane za su iya isa su amfana da su ba tare da wahala mai yawa ba, kamar gishiri, kwal, saffir, yaƙutu da makamantansu. Ko kuma suna cikin ƙasa, waɗanda ba a isa gare su sai da aiki, kamar ma'adinan zinariya, azurfa, ƙarfe, tagulla, gubar da makamantansu. Haka kuma, ko suna da ƙarfi kamar lu'ulu'u, ko ruwa kamar mai. Dukansu ma'adinai ne, waɗanda suna cikin ma'anar Hadisin.

This rule, that the uncountable and undepleted minerals are considered a public property, includes all minerals, whether they on the surface of the earth where people may reach and use them without great effort, such as salt, coal, sapphire, ruby, and the like. Or whether they were of the subsurface minerals, which are reachable only with work, like the minerals of gold, silver, iron, copper, lead and the like. And also whether they are solid like crystal, or fluid like oil. All of them are minerals, which are included within the meaning of the Hadith.

Amma abubuwan da yanayinsu ya hana su shiga cikin ikon mallakar mutum ɗaya, su ne kadarorin da suka ƙunshi abubuwan amfanin jama'a. Ko da yake suna cikin nau'in farko domin suna daga cikin abubuwan amfanin al'umma, sun bambanta da shi ta fuskar yanayinsu, wanda ke hana su mallakar daidaikun mutane.

As for the things whose nature prevents them from coming under the domain of individual ownership, they are the assets which consist of the public utilities. Although they fall within the first category because they are from the community utilities, they differ however from it in respect of their nature which prevents them from being possessed by individuals.

Ruwa, misali, mutane za su iya mallakarsa, amma wannan an haramta idan al'umma ba za ta iya rayuwa ba tare da shi ba, sabanin hanyoyi, waɗanda tabbas babu wani mutum da zai iya mallakarsu.

Water, for example, could be possessed by individuals, but this is prohibited if the community cannot manage to live without it, unlike the case with roads which certainly cannot be owned by any individual.

Saboda haka, duk da cewa hujjar wannan nau'i ita ce dalilin shari'a (Illah) yana aiki a kansa, kuma yana cikin maslahohin al'umma,

Therefore, although the evidence for this category is that the divine reason (Illah) is applicable to it and that it is from the community utilities,

amma yanayinsa yana nuna cewa mallakar jama'a ce. Wannan rukuni ya haɗa da tituna, koguna, tekuna, tafkuna, magudanan ruwa na jama'a, tekuna masu shiga ƙasa (gulf), mashigai (straits) da makamantansu. Haka kuma ya haɗa da abubuwa kamar masallaci, makarantun gwamnati, asibitoci, filayen wasa, matsuguni da sauransu.

however its nature indicates that it belongs to the public property. This category includes roads, rivers, seas, lakes, public canals, gulfs, straits and the like. Also included are things like Masjid, State schools, hospitals, playgrounds, shelters etc.