Ƙasar Mawat ƙasa ce wadda babu mai mallakarta, kuma babu wanda ke amfana da ita. Ihya (noma ko ci gaba da amfani da ita) na nufin shuka a cikinta, dasa bishiyoyi ko gina a kanta. Wato duk wata hanya ta amfani da ita da ke nufin noma. Noman ƙasa da mutum ya yi yana mai da ita mallakarsa. Manzon Allah ﷺ ya ce: “Duk wanda ya noma ƙasa matacciya, tana zama tasa.” Ya kuma ce: “Duk wanda ya kewaye ƙasa da shinge, tana zama tasa.” Haka kuma ya ce: “Duk wanda ya kama wani abu kafin kowane Musulmi, shi ne mai shi.” A wannan al'amari babu bambanci tsakanin Musulmi da Dhimmi (ɗan ƙasa wanda ba Musulmi ba a cikin Daular Musulunci), domin Hadisan suna cikin ma'ana gabaki ɗaya ba tare da takura ba, kuma abin da Dhimmi ya ɗauka daga cikin kwaruruka, dazuzzuka da saman duwatsu mallakarsa ne, ba a halatta a ƙwace masa shi ba. Haka kuma ya dace matacciyar ƙasa ta zama mallakarsa. Wannan hukunci gama gari ne a kowace ƙasa, ko Dar ul-Islam ce ko Dar ul-Harb, kuma ko ƙasar Ushri ce ko ta Kharaji. Sai dai sharadin mallaka shi ne a yi aiki a ƙasar cikin shekara uku tun daga lokacin da aka mallake ta, a ci gaba da noma ta da amfani da ita. Idan mutum bai yi amfani da ita ba kwata-kwata a cikin shekaru uku na farko na mallakarsa, ko kuma ya yi watsi da ita tsawon shekaru uku a jere daga baya, to zai rasa haƙƙin mallakarta. ’Umar ɗan Al-Khattab ya ce: “Wanda ya kewaye ƙasa, babu haƙƙinsa a cikinta bayan shekara uku.” ’Umar ya faɗi wannan magana, ya kuma aiwatar da ita a gaban Sahabbai, waɗanda ba su yi wata adawa ba, hakan kuma ya tabbatar da Ijma’in su (yarjejeniyar su baki ɗaya).

Barren land (Mawat) is land, which has no owner, and nobody benefits from it. Its cultivation means planting on it, afforestation or building upon it. In other words using it in any form that means cultivation (Ihya). The cultivation of land by a person makes it his property. The Messenger of Allah (pbuh) said: “Whoever cultivated a dead land, it becomes his.” He (pbuh) also said: “Whoever encircled a land by a fence it becomes his.” And He (pbuh) said: “Whoever gets his hand over something ahead of any other Muslim, it is his.” There is no difference in this matter between the Muslim and the dhimmi (non-Muslim citizen of the Islamic State), because the Ahadith are absolute in their form without restriction, and because what the Dhimmi takes from inside the valleys, forests and the tops of the mountains is his property, and it is not allowed to be taken away from him. It is just as appropriate for the dead land to be his property. This is general in every land, whether it is Dar ul-Islam or Dar ul- Harb, and whether it was ‘Ushri or Kharaji land. However, the condition of possession is to work upon the land within three years of taking possession of it, and to continue this cultivation by using the land. If someone did not use it at all during the first three years of his possession, or if He neglected it for three continuous years later on, then He would lose his right of its ownership. ’Umar ibn Al-Khattab said: “The one who circles a land has no right in it after three years.” ’Umar made this Statement and enforced it in the presence of the Sahabah, who made no objection, confirming their Ijma’a (consensus).