Kila mtu katika Ummah ana haki ya kutumia chochote kutoka mali ya umma, na haifai kwa Dola kumruhusu mtu mmoja kumiliki au kutumia mali hiyo peke yake.

Every individual from the Ummah has the right to utilise anything from public property, and it is not allowed for the State to permit someone to individually possess or utilise it.

Ummah katika makala hii ni raia waliomo ndani ya Dar Al-Islam, yaani wote wenye uraia wa Dola, bila kujali kama ni Waislamu au Dhimmi (wasio Waislamu). Dola inawajibika kuwatunza wote wakati wote, ikiwa ni pamoja na kuwapatia mahitaji yao ya msingi. Hili ni kwa mujibu wa kanuni za Shari'ah ambazo wao wanatawaliwa nazo. Miongoni mwa kanuni hizo ni kwamba kila mtu miongoni mwa raia ana haki ya kutumia chochote kutoka mali ya umma, na Dhimmi na Muislamu wana haki sawa ya kutumia huduma za umma.

Ummah in this article is the citizens in Dar Al-Islam, or in other words, all those who carry the citizenship of the State, irrespective of whether they were Muslim or Dhimmi (non- Muslims), and the State is compelled to take care of them all the time, which includes providing the basic needs for them. This is in accordance with the Shari’ah rules they are subject to. Amongst them is that every individual from the subjects has the right to utilise anything from the public property, and the Dhimmi and Muslim have the same rights to utilise the public facilities.

Haiwezi kusemwa kwamba riwaya hii:

It cannot be said that the narration:

.» الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ « .

.» الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ « .

"Waislamu wana sehemu ya pamoja katika mambo matatu" inamaanisha kwamba mali ya umma ni kwa ajili ya Waislamu peke yao; zaidi ya hayo, hadithi hii, na vilevile hadithi ile:

“Muslims have common share in three” means that the public property is for the Muslims alone, rather this narration and similarly the narration:

. »... النَّاسُ شُرَكَاءُ « .

. »... النَّاسُ شُرَكَاءُ « .

"Watu wana sehemu ya pamoja (washirika)" zimebainishwa na riwaya ya Muslim kupitia Buraydah, ambayo inasema:

“People have common share (partners)” are specified by the narration of Muslim through Buraydah which mentions:

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

Kisha wawalinganie wahamie kutoka eneo lao waende kwenye makazi ya Wahajiri (Al-Muhajireen), na uwaambie kwamba wakifanya hivyo, watakuwa na haki na wajibu sawa na Wahajiri (Al-Muhajireen). Na Dar Al-Muhajireen ni Dar Al-Islam, kwa hiyo andiko hili linapunguza haki za uraia kwa wale tu wanaohamia Dar Al-Islam, au kwa maneno mengine, wanabeba uraia wa Dar Al-Islam. Kwa hiyo, hili halijumuishi Waislamu wote duniani bali wale tu walioko Dar Al-Islam. Vivyo hivyo, wasiokuwa Waislamu wanaoishi Dar Al-Islam na kubeba uraia wake hawajatengwa, kwa sababu simulizi ya Buraydah inafanya kufurahia haki ya uraia kuwa na sharti la kuhamia Dar Al-Islam. Kwa hiyo, Muislamu aliye Dar Al-Islam, na Dhimmi anayeishi Dar Al-Islam na kubeba uraia wake, wanaangukia chini ya utekelezaji wa kifungu hiki.

“Then summon them to leave their territory and transfer to the abode of the Emigrants ( Al-Muhajireen) and tell them that if they do so, they will have the same rights and responsibilities as the Emigrants (Al-Muhajireen).” and the Dar Al-Muhajireen is the Dar Al-Islam, and so this text limits the rights of citizenship to those who migrate to the Dar Al-Islam, or in other words, they carry the citizenship of Dar Al-Islam.Therefore, this does not encompass all the Muslims in the world but rather only those in Dar Al-Islam, and in the same way, non-Muslims who live in Dar Al-Islam and carry citizenship are not exempted, because the narration of Buraydah makes enjoyment of the right of citizenship conditional to migration to Dar Al-Islam. Accordingly, the Muslim in Dar Al-Islam, and the Dhimmi who lives in Dar Al-Islam and carries its citizenship fall under the application of this article.

Hii ni kwa ajili ya raia wa Dar Al-Islam; wanaweza kutumia mali ya umma, wala hakuna hata mmoja wao anayepaswa kuzuiwa kufanya hivyo, awe ni Waislamu au Dhimmi.

This is for the citizens in Dar Al-Islam; they can utilise from the public property, and none of them should be prevented from doing so irrespective of whether they were Muslims or Dhimmis.

Suala la raia Waislamu kutumia mali ya umma liko wazi.

The issue of the Muslim subjects utilising the public property is clear.

Kuhusu Dhimmi, kuna maandiko kadhaa na matukio kutoka zama za Mtume ﷺ na Makhalifa waongofu ambayo yote yanaonyesha hili. - Walikuwa wakitembea sokoni, wakinunua na kuuza, na masoko ni mali ya umma. Ahmad alipokea kutoka kwa Ka'b Bin Malik:

As for the Dhimmi, there are several texts and incidents from the time of the Messenger (pbuh) and the righteous Khulafaa’ which all indicate this. - They used to walk in the markets, buying and selling, and the markets are public property. Ahmad reported from Ka’b Bin Malik:

. فَ بَ يْ نَا أَنَا أَطُوفُ السُّوقَ إِذَا رَجُلٌ نَصْرَانِ ي جَاءَ بِطَعَامٍ يَبِيعُهُ يَ قُولُ: مَنْ يَدُلُّ ...« »...؟ عَلَى كَعْبِ بْنِ مَالِكٍ .

. فَ بَ يْ نَا أَنَا أَطُوفُ السُّوقَ إِذَا رَجُلٌ نَصْرَانِ ي جَاءَ بِطَعَامٍ يَبِيعُهُ يَ قُولُ: مَنْ يَدُلُّ ...« »...؟ عَلَى كَعْبِ بْنِ مَالِكٍ .

- "Nilipokuwa nikipita sokoni, alikuja Mkristo mmoja na chakula cha kuuza, akisema: ni nani atakayenielekeza kwa Ka'b Bin Malik?" Hii inaonyesha kwamba Waislamu na Dhimmi walikuwa wakitembelea masoko kwa mahitaji yao kwa namna hiyo hiyo. - Walikuwa wakitumia maji, moto na malisho. Ibn Maja alipokea kutoka kwa Abu Hurayrah kwamba Mtume ﷺ alisema:

- “While I was roaming through the market, a Christian came with some food to sell, saying: who will direct me to Ka’b Bin Malik?” and this indicates that the Muslims and Dhimmis used to visit the markets for their needs in the same manner. - They used to utilise the water, fire and pastures. Ibn Maja reported from Abu Hurayrah that the Prophet said:

. » ثَلاثٌ لا يُمْنَ عْنَ: الْمَاءُ وَالْكَلُِ وَالنَّارُ « .

. » ثَلاثٌ لا يُمْنَ عْنَ: الْمَاءُ وَالْكَلُِ وَالنَّارُ « .

- "Vitu vitatu haviwezi kuzuiwa (kwa mtu yeyote): maji, moto na malisho". Maswahaba walikubaliana kwamba Wakristo wa Al-Sham wangeweza kunywa kutoka mito pamoja na Waislamu, na vivyo hivyo kwa wale waliobaki kuwa Wamajusi huko Iraq na Bahrain, na vivyo hivyo Wakopti huko Misri walikuwa wakinywa na kumwagilia kutoka Mto Nile. Wote hao wangeweza kukata kuni kutoka misituni, kumwagilia mazao yao kutoka mito ya umma na kuchunga mifugo yao katika malisho ya umma. Leo hii wangetumia petroli na mazao yake yatokanayo, pamoja na umeme, kwa kuwa vyote viwili vimo katika ile "moto" iliyotajwa katika riwaya hiyo. - Wana haki ya kuhuisha ardhi iliyokufa, kwa sababu ya yaliyopokelewa na Ahmad na Al-Tirmidhi kwa mnyororo wa wapokezi ulio sahihi kutoka kwa Jabir, aliyesema kwamba Mtume wa Allah ﷺ alisema:

- “Three can not be denied (to anyone): water, fire and pastures”. The companions agreed that the Christians of Al- Sham could drink from the rivers with the Muslims, and similarly the same applied to those who remained Magians in Iraq and Bahrain, and similarly the Coptics in Egypt used to drink and irrigate from the Nile. They would all cut wood from the forests, irrigate their crops from the public rivers and shepherd their flocks in the public pastures. Today they would utilise petrol and its derivatives and electricity, since they are both from the: “fire” mentioned in the narration. - They have the right to revive dead land, due to what is reported by Ahmad and Al-Tirmidhi with an authentic chain from Jabir who said that the Messenger of Allah (pbuh) said:

« مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَهُ » - “Yeyote atakayehuisha ardhi iliyokufa, basi ni yake.” Na yale aliyoyapokea Al-Bukhari kutoka kwa Aisha (ra) kwamba Mtume ﷺ alisema:

» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « - “whoever revives a dead land, it belongs to him” and what was reported by Al-Bukhari from Aisha(ra) that the Prophet said:

.» مَنْ أَعْمَرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَقُّ «.

.» مَنْ أَعْمَرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَقُّ «.

“Yeyote analima ardhi ambayo si mali ya mtu yeyote, basi yeye ndiye mwenye haki zaidi (ya kuimiliki).” Na yale yaliyopokewa na Abu Dawud At-Tayalisi kutoka kwa Aisha (ra) aliyesema kwamba Mtume wa Allah ﷺ alisema:

- “He who cultivates land that does not belong to anybody is more rightful (to own it).”. And what is reported by Abu Dawud At-Tayalisi from Aisha(ra) who said that the Messenger of Allah (pbuh) said:

. العِبَادُ عِبَادُ اللهِ، وَالْبِلادُ بِلادُ اللهِ، فَمَنْ أَحْيَا مِنْ مَوَاتِ الأَرْضِ شَيْئاً فَ هُوَ لَهُ، « » وَلَيْسَ لِعِرْقٍ ظَالِمٍ حَ ق .

. العِبَادُ عِبَادُ اللهِ، وَالْبِلادُ بِلادُ اللهِ، فَمَنْ أَحْيَا مِنْ مَوَاتِ الأَرْضِ شَيْئاً فَ هُوَ لَهُ، « » وَلَيْسَ لِعِرْقٍ ظَالِمٍ حَ ق .

"Mtumwa ni mtumwa wa Allah (SWT), na ardhi ni ardhi ya Allah (SWT), na yeyote atakayehuisha sehemu yoyote ya ardhi iliyokufa, basi ni yake, na dhalimu hana haki ya kumiliki."

“The slave is the slave of Allah (swt), and the land is the land of Allah (swt), and whoever revives any part of dead land, it belongs to him, and the oppressor has no right of possession”.

Dalili hizi zote ni za jumla na zinajumuisha raia wote, bila kujali kama walikuwa Waislamu au la.

All of these evidences are general and encompass all citizens, irrespective of whether they were Muslims or not.

- Pia raia wote, iwe Waislamu au Dhimmi, wanaweza kutumia njia za usafiri wa nchi kavu, baharini na angani. Kuhusu nchi kavu, Dhimmi walikuwa wakiitumia wakati wa Mtume wa Allah ﷺ. Al-Tirmidhi amepokea kutoka kwa Aisha (ra) aliyesema:

- Also, all of citizens whether Muslim or Dhimmi can use the methods of transportation from land, sea and air. As for the land, the Dhimmis used to use it at the time of the Messenger of Allah (pbuh) . Al-Tirmidhi reported from Aisha(ra) who said: .

. ثَ وْبَانِ قِطْرِيَّانِ غَلِيظَانِ، فَكَانَ إِذَا قَ عَدَ فَ عَرِقَ ثَ قُلاَ كانَ عَلَى رَسُولِ اللَّهِ « عَلَيْهِ، فَ قَدِمَ بَ ز مِنْ الشَّامِ لِفُلاَنٍ الْيَ هُودِيِّ، فَ قُلْتُ: لَوْ بَ عَثْتَ إِلَيْهِ فَاشْتَ رَيْتَ مِنْهُ ث وَْبَ ينِ » ... إِلَى ا لْمَيْسَرَةِ .

. ثَ وْبَانِ قِطْرِيَّانِ غَلِيظَانِ، فَكَانَ إِذَا قَ عَدَ فَ عَرِقَ ثَ قُلاَ كانَ عَلَى رَسُولِ اللَّهِ « عَلَيْهِ، فَ قَدِمَ بَ ز مِنْ الشَّامِ لِفُلاَنٍ الْيَ هُودِيِّ، فَ قُلْتُ: لَوْ بَ عَثْتَ إِلَيْهِ فَاشْتَ رَيْتَ مِنْهُ ث وَْبَ ينِ » ... إِلَى ا لْمَيْسَرَةِ .

– "Mtume wa Mwenyezi Mungu ﷺ alikuwa amevaa nguo mbili nzito za Qitri. Alipoketi, alikuwa akitokwa na jasho kwa sababu nguo hizo zilikuwa nzito sana kwake. Nguo fulani zilifika kutoka Ash-Sham kwa mtu fulani, Myahudi. Nilisema: 'Labda ungeweza kutuma ombi kwake la kununua nguo fulani kutoka kwake (kwa mkopo) hadi iwe rahisi (kulipa).' Kuhusu bahari, walikuwa wakiitumia kwa namna ile ile kama Waislamu walivyoitumia wakati wa Masahaba, na leo hii hilo linafanana na matumizi ya njia za anga."

– “The Messenger of Allah (pbuh) (saw) was wearing two thick Qitri garments on. When he would sit, he would sweat since they were so heavy for him. Some clothes arrived from Ash-Sham for so-and-so, the Jew. I said: 'Perhaps you could dispatch a request to him to buy some garments (on credit) from him until it is easy (to pay).” As for the sea, they used to use it in the same manner as the Muslims at the time of the companions, and today that is analogous to the use of the airways.

Wanaweza pia kutumia njia za jumla na mawasiliano ya umma kwa kuwa yanafanana na usafiri wa umma.

- They can also use the general paths and the public communications as they are analogous to the public transportation.

Hii ndiyo dalili ya sehemu ya kwanza ya makala inayosema kwamba masomo yote binafsi wana haki ya kutumia mali ya umma.

This is the evidence for the first part of the article that all of the individual subjects have the right to utilise the public property.

Sehemu ya pili, ambayo ni kwamba haijuzu kwa Dola kumruhusu mtu mmoja kumiliki au kutumia kwa pekee, dalili yake ni riwaya ya Abyad bin Hammal alipompa ardhi yenye chumvi, na alipoarifiwa kwamba alichompa kilikuwa sawa na maji yasiyokwisha, alimrudishia. Al-Tirmidhi ameripoti kutoka kwa Abyad bin Hammal kwamba: “Alimwendea Mtume ﷺ na kumwomba amgawie ardhi yenye chumvi kama iqta‘, naye akampa. Alipokuwa akiondoka, mtu mmoja aliyekuwa karibu na Mtume ﷺ alisema: ‘Je, unajua ulichompa? Umempa maji yasiyokwisha.’ Hivyo akamchukulia.” Dalili nyingine ni ile aliyoripoti Al-Tirmidhi kutoka kwa Aisha (ra), naye akasema ni Hasan Sahih, na Ibn Khuzaymah ameripoti katika Sahih yake, kwamba Mjumbe ﷺ alisema:

As for the second part, which is that it is not allowed for the State to permit someone to individually possess or utilise it – its evidence is the narration of Abyad Bin Hammal when the Prophet granted him some land which was salt laden, and when he was informed that what he had given him was similar to nondepleted water he took it back from him. Al-Tirmidhi reported from Abyad Bin Hammal that: “He came to the Prophet and asked him to assign him a salt laden land as a fief, and he granted it to him. And when he left, one person with the Prophet said: “Do you know what you have granted him? You granted him the non-depleted water”. He then took it away from him”. The other evidence is that which Al-Tirmidhi reported from Aisha(ra) and he said it is Hasan Sahih, and Ibn Khuzaymah reported in his Sahih, that the Messenger (pbuh) said:

. » مِنًى مُنَاخُ مَنْ سَبَقَ « .

. » مِنًى مُنَاخُ مَنْ سَبَقَ « .

“Mina ni mahali pa kupumzika kwa yeyote atakayefika huko kwanza”, na pia hadithi ya Al-Sa’ab b. Jathamah kwa mujibu wa Al-Bukhari:

“Mina is a resting place for whoever arrives there first”, and also the narration of Al-Sa’ab b. Jathamah with Al-Bukhari:

.» لا حِمَى إِلاَّ للهِ وَلِرَسُولِهِ « .

.» لا حِمَى إِلاَّ للهِ وَلِرَسُولِهِ « .

"Hakuna Hima (eneo la malisho lililotengwa kwa wanyama wa Zakat) isipokuwa kwa Allah (SWT) na Mtume Wake ﷺ."

“There is no Hima (for grazing the animals of Zakah) except for Allah (swt) and His Messenger (pbuh)”.

Ni wazi kwamba mashirika makubwa ya kibepari, kampuni tajiri na watu binafsi wenye utajiri wa kufikirika wamefanikiwa kufanya hivyo kutokana na haki maalum wanazopata za kunyonya aina mbalimbali za mali ya umma, kama vile gesi, petroli na rasilimali nyingine za madini, pamoja na mawasiliano, usafirishaji, maji na mambo mengine.

It is clear that most of the capitalist monopolies and rich companies and individuals who have imaginary wealth, have managed to do so because of the special privileges they get to exploit the different types of public property, such as gas, petrol and the other mineral resources, and the communications, transport, water and other things.