Ibara ya 137

Kuna aina tatu za Umiliki wa Umma:

There are three categories of Public Ownership:

a. Huduma za umma, kama vile nafasi wazi katika miji.

a. Public utilities, such as the open spaces in the towns.

b. Rasilimali kubwa za madini, kama vile visima vya mafuta.

b. Vast mineral resources, like oil fields.

c. Mambo ambayo, kwa asili yake, hayaruhusu umiliki wa watu binafsi, kama vile mito.

c. Things which, by their nature, preclude ownership by individuals, such as rivers.

Ushahidi wa kifungu hiki ni ushahidi wa kifungu cha 129, na hivyo ushahidi wa kipengele: "c" ni kuthibitishwa kwa Mtume ﷺ kwa watu wanaoshiriki umiliki wa njia za umma, na maneno yake:

The evidence of the article is the evidence for article 129, and so the evidence for clause: “c” is the affirmation of the Messenger (pbuh) upon the people sharing the ownership of the public pathways, and his words:

.» مِنًً مُنَاخُ مَنْ سَبَقَ « .

"Mina ni mahali pa kupumzika kwa yeyote atakayefika kwanza" imepokewa na At-Tirmidhi kutoka kwa Aisha (ra), na amesema ni Hasan Sahih, na Ibn Khuzaymah ameithibitisha. Kwa maneno mengine, Mina, ambayo ni mahali maarufu katika Rasi ya Arabia, ni mali ya umma kwa watu wote. Hivyo yeyote atakayefika huko kwanza na kupumzika humo, ana haki juu yake.

“Mina is a resting place for whoever arrives first” reported by Al-Tirmidhi from Aisha(ra), and he said it is Hasan Sahih, and Ibn Khuzaymah who authenticated it; in other words, Mina, which is the famous place in the Peninsula, is a public property for all the people. So whoever gets there first and rests there, they have the right to it.

Kuhusu kifungu: "b", dalili yake ni kile kilichopokelewa kutoka kwa 'Amru b. Qays, kutoka kwa baba yake, kutoka kwa Abyad bin Hammal aliyesema:

As for clause: “b”, its evidence is what was reported from ‘Amru b. Qays from his father from Abyad bin Hammal who said:

. مَعْدِنَ الملِْحِ بَِِأْرِبَ فَأَقْطَعَنِيهُ، فَقِيلَ: يَا رَسُولَ اللهِ، إِنَّهُ اسْتَقْطَعْتُ رَسُ ولَ اللهِ « » فَلاَ إِذَنْ :بَِِنْزِلَةِ الْمَاءِ الْعَدِّ -يعنِ أنه لا ينقطع- فَقَالَ رَسُولُ اللهِ .

“Niliomba kwa Mjumbe wa Allah ﷺ anipe ardhi yenye chumvi kama iqta‘, naye akanipa. Ikasemwa: Ewe Mjumbe wa Allah ﷺ, ni kama maji yasiyohesabika – yaani, hayapungui – ndipo Mjumbe wa Allah ﷺ akasema: “Katika hali hiyo: hapana”” (amepokewa na Al-Nasa’i). Maji ya ardhini ni yale yasiyopungua, hivyo ardhi yenye chumvi ililinganishwa na maji ya ardhini yasiyopungua. Lengo hapa si chumvi bali madini, ushahidi ukiwa kwamba alipojua kuwa hayapungui, alikataza, ingawa awali alijua kuwa ni chumvi, na akaipa ardhi hiyo mwanzoni. Hivyo katazo linatokana na kuwa ni rasilimali kubwa ya madini. Abu ‘Ubayd alisema:

“I asked the Messenger of Allah (pbuh) to assign me a salt laden land as a fief and so he granted it to me. It was said: O Messenger of Allah (pbuh) , it is comparable to a countless water – in other words, it does not deplete – and so the Messenger of Allah (pbuh) said: “In such a case: no”” (reported by Al-Nasa’i), and the groundwater is that which is not depleted, and so the salt laden land was compared to the groundwater which is not depleted. The intention here is not the salt but rather the minerals, the evidence being that when he knew that it was non-depleting he prohibited it, though he initially knew that it was salt, and granted the land initially, and so the prohibition is due to it being a vast mineral resource. Abu ‘Ubayd said:

. فِي الكَلأِ أَنَّهُ مَاءٌ عَدٌ ارْتَََعَهُ مِنْهُ، لأَنَّ سُنَّةَ رَسُولِ الله فَلَمَّا تَبَيََّ لِلْنَبِِِّ « » وَالنَّارِ وَالْمَاءِ أَنَّ النَّاسَ جَِْيعاً فِيهِ شُرَكَاءُ، فَكَرِهَ أَنْ يََْعَلَهُ لِرَجُلٍ يَحُوزُهُ دُونَ سِواه .

"Wakati Mtume alipogundua kwamba hilo lilijumuisha maji ya ardhini (ambayo hayapungui), alilirudisha nyuma, kwa kuwa ni Sunnah ya Mjumbe wa Allah ﷺ kuhusu malisho, moto na maji, ili kuwafanya watu wote washiriki katika milki hiyo. Hivyo alichukia kuweka milki kwa mtu mmoja peke yake na kuwaondoa wengine." Kwa hiyo, kila madini yasiyopungua, yaani ambayo kiasi chake hakichukuliwi kuwa kidogo, huchukuliwa kuwa mali ya umma. Lakini kama yangekuwa na kiasi kidogo tu, basi hayangechukuliwa kuwa mali ya umma, kama inavyothibitishwa na hadithi hiyo.

“When the Prophet realised it included ground water (does not deplete), he revoked it, it is the Sunnah of the Messenger of Allah (pbuh) in relation to pasture, fire and water, to make all the people partners in their possession. So he disliked limiting possession to one person at the exclusion of others”. Accordingly, every mineral which is non-depleting, i.e. its size is not evaluated as a small quantity, is considered to be a public property. Had it been limited to a small amount then it is not considered to be a public property, as evidenced by the narration.

Kuhusu kifungu: "a", dalili yake ni maneno aliyoyapokea mmoja wa Maswahaba wa Nabii Abu Kharras, aliyesema: Mtume ﷺ alisema:

As for clause: “a”, its evidence is the words reported by one of the companions of the Prophet Abu Kharras who said: the Messenger (pbuh) said:

. » الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ: الْمَاءِ وَالْكَلإِ وَالنَّارِ « .

"Waislamu wana haki ya pamoja katika vitu vitatu: maji, malisho na moto" (imepokewa na Ahmad), na maneno yake ﷺ:

“Muslims have common share in three: water, pastures and fire” (reported by Ahmad), and his words:

.» ثَلاثٌ لا يَُْنَعْنَ: الْمَاءُ وَالْكَلأُ وَالنَّارُ « .

“Mambo matatu hayawezi kuzuiwa (kwa mtu yeyote): maji, moto na malisho” (imepokewa na Ibn Maja kutoka kwa Abu Hurayrah). Hadithi hii ina ʿIllah kwamba kuzuiwa kwake ni kwa sababu ni miongoni mwa huduma za umma. Kwa hiyo Mtume ﷺ aliruhusu umiliki binafsi wa maji huko Al-Ta’if na Khaybar, na wakayamiliki kwa gharama ya wengine ili kumwagilia mazao yao na bustani zao. Kama kungekuwa na ushirika kamili katika maji, basi asingeruhusu watu binafsi kuyamiliki. Kwa hiyo, kutokana na maneno ya Mtume ﷺ, Waislamu wana hisa ya pamoja katika mambo matatu: maji…”, na: “mambo matatu hayazuiwi”, pamoja na ruhusa yake kwa watu binafsi kumiliki maji, inaweza kuthibitishwa ʿIllah kwamba ushirika katika maji, malisho na moto unatokana na ukweli kwamba ni huduma za umma ambazo umma hauwezi kuishi bila hizo. Kwa hiyo chochote kinachochukuliwa kuwa huduma ya umma, kama vile nafasi wazi katika miji, maeneo ya kuni na malisho ya mifugo, vyote ni mali ya umma.

“Three can not be denied (to anyone): water, fire and pastures” (reported by Ibn Maja from Abu Hurayrah). This narration has an Illah that its prevention is because they are from the public utilities. So the Messenger (pbuh) permitted individual ownership of water in Al-Ta’if and Khaybar, and they owned it at the expense of others in order to irrigate their crops and gardens, and so if there was absolute partnership in water, he would not have allowed individuals to own it. Therefore, from the words of the Messenger (pbuh) Muslims have common share in three: water…”, and: “three are not denied” along with his permission for individuals to own water, an Illah can be deduced that the partnership in water, pastures and fire, is due to the fact that they are public utilities that the public cannot live without, and so anything that is considered to be a public utility such as the open space in the towns, the areas for wood and the grazing pastures are all public property.

Huu ni ushahidi wa umiliki wa umma.

This is the evidence for public ownership.

Kuhusu ukweli kwamba hivi vitatu peke yake ndivyo vinavyounda mali ya umma, hili limetokana na uchunguzi. Kupitia uchunguzi wa dalili kuhusu umiliki wa umma, ilionekana kuwa zimekomea katika aina hizi, na hivyo ushahidi wa makala hii umekuwa wazi.

As for the fact that these three alone constitute publicly owned property, this is from examination. Through the examination of the evidences regarding public ownership, it was found that they were limited to these categories, and so subsequently the evidence for this article has been made clear.