Akwai haƙƙi ga dukkan mutane na amfana da kayayyakin jama'a, don manufar da aka tanadar su dominta. Kada a yi amfani da su sai don manufar da aka tanadar su dominta. Saboda haka, ba a halatta a yi amfani da hanya don hutawa (ajiye mota don hutu), ko ajiye mota don yin ciniki, ko kuma duk wani abu da hanya ba don shi aka yi ta ba. Wannan saboda hanya tana wanzuwa ne don a yi tafiya a kanta; sai dai idan an yi amfani da ita ta hanyar da ba ta hana tafiya ba; kuma wannan amfani na gefe ana auna shi da cewa bai haifar da cutarwa ko wahala ga masu wucewa ba. Haka nan, kada a yi amfani da koguna don wani abu banda abin da aka tanadar su dominsa. Don haka idan kogi yana wanzuwa don ban ruwa, kamar yadda lamarin yake misali ga ƙaramin kogi, to kada a yi amfani da shi wajen safa (jigilar jiragen ruwa), alhali kuma idan yana wanzuwa don al'amura biyu, kamar kogin Nilu da kogin Tigris, to ana iya amfani da shi ga dukkansu.

There is a right for all the people to benefit from the public utilities, for the purpose for which they are designated. They should not be used except for the purpose for which they are designated. Thus, it is not allowed to use a road for the purpose of a recess (parking for a break), nor parking to trade, nor anything that the road did not exist for. This is because the road exists for the purpose of travelling upon it; unless it were to be used in such a way that does not interfere with travelling; and this marginal use is evaluated as that which does not cause harm or difficulty for passers by. Rivers also should not be used for other than the matter, which they exist for. So if a river exists for irrigation, as would be the case for example with a small river, then it should not be used for navigation (shipping), while if it exists for both matters, like the Nile and Tigris, it may be used for both.

Haramun ne ga kowa ya keɓe wa kansa wani abu daga cikin dukiyar jama'a, kamar makiyaya, masallaci da teku. Annabi ﷺ ya ce:

Also no one is allowed to designate for himself anything from the public utilities, like the pastures, Masjid and seas. The Prophet said:

"Babu hima (kebbe) sai ga Allah da Manzonsa," wanda Abu Dawud ya ruwaito ta hanyar Ass'ab ibn Jathama. Asalin hima (kebbe) ga Larabawa shi ne cewa shugabansu, idan ya sauka a wuri mai albarka, sai ya bar kare yayi haushi a saman wani wuri mai tsayi, duk inda sautin kare ya isa a dukkan bangarori, to wannan yanki zai zama kariya a gare shi, kuma ba a yarda wani ya kai shanunsa (garken dabbobinsa) su yi kiwo a cikinsa ba, alhali shi kansa yana iya kiwon garkensa tare da wasu mutane a wasu wurare. Don haka hima wuri ne da aka kare, kuma ya bambanta da wurin da aka halatta (mubah). Saboda haka Musulunci ya hana mutane kebe wani abu daga cikin abubuwan jama'a don amfanin kansu zuwa ga kawar da sauran. Bisa haka, ma'anar hadisin ita ce babu wanda aka yarda ya kare (don amfanin kansa) wani abu daga cikin wadannan abubuwa, wadanda na dukkan Musulmai ne, sai Allah da Manzonsa, domin su kadai ne suke da hakkin kare duk wani abu daga cikinsu da suka ga ya dace. Manzon Allah ya yi aiki da wannan, saboda haka ya kare wasu wurare. An ruwaito daga Ibn 'Umar, "cewa Annabi ya kare (filin) Naqee'a don dawakan Musulmai," wanda Abu Ubayd ya ruwaito a littafin Al-amwal (dukiyoyi), watau Annabi ya kare wani wuri mai suna an-Naqee'a, wato wata kasa da ruwa ya jike ta sosai, saboda haka ta zama mai albarka, tana da nisan farsakh 20 (ma'aunin tsawo) daga Madina. Sai aka hana mutane zama a wannan fili da ba a nome ba, don ciyawa ta yi girma, kuma an yarda wasu garken dabbobi na musamman su yi kiwo, yayin da aka hana wasu.

“There is no seclusion (Hima) except for Allah and His Messenger,” narrated by Abu Dawud through Ass’ab ibn Jathama. The origin of seclusion (Hima) to the Arabs was that their chief, when he camped in a fertile place, would let a dog bark at the top of a high place, and wherever the voice of the dog reached on all sides, that area would be protected for him, and no one would be allowed to send his cattle (flock) to graze inside it, while he was still able to graze his flock with other people in other places. So the sanctuary (Hima) is the protected place, and it is different from the allowed (Mubah) place. Thus, Islam prevented people from secluding any of the public things for their own use to the exclusion of the others. Accordingly, the meaning of the Hadith is that no one is allowed to protect (for one’s use) any of those things, which belong to all Muslims, except Allah and His Messenger, for only they have the right to protect any of these things they deem appropriate. The Messenger of Allah acted in accordance with this, so he protected some places. It is narrated from Ibn ’Umar, “that the Prophet protected the (land of) Naqee’a for the horses of the Muslims,” narrated by Abu Ubayd in the book of Al-amwal (properties) i.e. the Prophet protected a place called an-Naqee’a i.e. a land which was thoroughly soaked with water and was therefore fertile, it was 20 farsakh (a measure of length) from Al-Madina. So people were prohibited from inhabiting this dead (uncultivated) land, thus the pastures could grow, and special flocks were allowed to graze whilst others were prohibited.

Abin da ake nufi a nan shi ne ya keɓe shi ga dawakan da ake amfani da su a Jihadi a hanyar Allah. Halifofin Annabi bayansa ma sun kare filaye – ’Umar da Usman sun kare wasu daga cikin wuraren jama'a, kuma wannan al'amari ya shahara ga Sahabbai, babu ɗaya daga cikinsu da ya musanta shi, don haka ya zama Ijma'an-as-sahaba (ijma'in sahabbai). An kuma ruwaito daga Amir ɗan Ubaidullah ɗan az-Zubair, daga mahaifinsa, cewa ya ce: "Wani Balarabe ya zo wurin ’Umar ya ce: 'Ya Amirul-mu'minin, wannan ƙasarmu ce wadda muka yi yaƙi a kanta a zamanin jahiliyya (zamanin jahilci)."

What is meant here is that he reserved it for the horses used in Jihad in the way of Allah. The Khulafaa of the Prophet after him also protected land – ’Umar and Uthman protected some of the public places, and this matter became known to the Sahaba and none of them denied it, so it became an Ijma’a-as-sahaba (concensus of the companions). It was also narrated from Amir ibn Ubaydullah ibn az-Zubair from his father, that he said: “A Bedouin came to ‘Umar and said: ‘O Ameer of the believers, this is our country on which we fought in jahiliyyah (days of ignorance)

ya kuma musulmi a kansa, to me yasa kake kare shi?’ ‘Umar ya sunkuyar da kansa ya fara busawa da murza gashin bakinsa, kamar yadda yake yi idan wani abu ya damu shi. Lokacin da Balaraben ya ga yana yin haka, ya maimaita abin da ya faɗa masa. Sai ‘Umar ya ce: “Dukiya (Mal) mallakin Allah ce, mutane kuma bayin Allah ne. Ina rantsuwa da Allah, da ba a ɗora mini wannan nauyi a hanyar Allah (FeesabeelIllah) ba, da ban kare ko yatsar ƙasa guda ba,” Abu Ubayd ne ya ruwaito shi a cikin Al-amwal.

and became Muslims on it, so why do you protect it?’ ‘Umar bowed his head and started to blow and twist his moustache, as he used to twist his moustache and blow when something worried him. When the Bedouin saw him doing that, he repeated what he had said to him. Then ‘Umar said: “The property (Mal) belongs to Allah, and the human beings are servants of Allah. By Allah had I not been charged with that in the way of Allah (FeesabeelIllah) I would not have protected one handspan of the land,” narrated by Abu Ubayd in Al-amwal.

Kariyar da aka haramta wacce aka ambata a cikin Hadisi ta kunshi abubuwa biyu: na farko shi ne fili marar noma (wanda ba a yi noma a kansa ba), wanda ya halatta mutum ya zauna a cikinsa ya kuma amfana da shi. Na biyu kuwa shi ne kariyar abubuwan da Annabi ﷺ ya sanya mutane suke tarayya a cikinsu, kamar ruwa, wuraren kiwo da wuta; misali, idan wani ya kebe magudanar ruwa domin ban ruwa ga shuke-shukensa, sannan ya hana wasu yin hakan.

The prohibited protection mentioned in the Hadith includes two matters: the first is the dead (uncultivated) land, which is allowed for the person to inhabit and take from. And the second is the protection of the things which the Prophet made the people associates in, like the water, pastures and fire; for example where someone designates a canal of water to irrigate his plants and prevents others from doing the same.

Ahmad ya ruwaito daga Iyas ibn Abd cewa ya ce: “Kada ku sayar da ruwan da ya wuce kima, domin Manzon Allah ﷺ ya hana sayar da ruwa.” Hisham ya ruwaito daga Al Hassan, cewa Manzon Allah ﷺ ya ce: “Duk wanda ya hana ruwan da ya wuce kima don ya hana da shi kiwo da ya wuce kima, Allah zai hana shi falalarSa a Ranar Alkiyama”, abin da Abu Ubayd ya ruwaito a cikin Al-amwal. Don haka a bayyane yake cewa Gwamnati tana da izinin kare filayen da ba a noma ba (matattu), da abin da ya shiga cikin dukiyar jama'a, domin duk abin da ta ga yana da amfani ga muslmi, bisa sharadin cewa ba zai cutar da kowa ba.

Ahmed narrated from Iyas ibn Abd that he said: “Do not sell the excess water as the Prophet forbade selling water.” Hisham narrated from Al Hassan, that the Prophet said: “Whoever prevented the excess water to prevent with it the excess pasture, Allah will prevent him of His bounty on the Day of Judgement”, narrated by Abu Ubayd in Al-amwal. Thus it becomes clear that the State is allowed to protect the dead (uncultivated) land, and that which enters into the public property, for anything that it considers to be in the interests of the Muslims, on condition that it does not cause harm to anybody.