Mali za umma ni mali ambazo Mwenye Kuweka Sheria (Ash-Shaari') amezimilikisha Waislamu wote kwa pamoja. Amewaruhusu watu kunufaika nazo, lakini amewazuia kuzimiliki kibinafsi. Mali hizi zimegawanywa katika aina tatu kuu: 1. Huduma za umma ambazo watu hawawezi kuishi bila hizo katika maisha yao ya kila siku.

Public properties are the assets which the Legislator (Ash-Shari’) has given their ownership to all the Muslims in association between them. He (swt) has permitted individuals to benefit from them but prevented them from possessing them. These assets are represented in three main types: - 1. Public utilities which the public cannot do without in their daily life.

2. Mali ambayo, kutokana na asili ya kuundwa kwake, haiwezi kutengwa na kuwekwa kwa watu maalum kutokana na umiliki wao.

2. Assets whose natural formation prevents designation to specific individuals from their ownership.

3. Madini yanayoweza kujazwa tena ambayo hayaishi.

3. Replenishable minerals which do not deplete.

Aina hizi tatu kuu za mali, pamoja na zile zinazotokana nazo, na mapato yanayozalishwa nazo, zinamilikiwa na Waislamu wote na zinamilikiwa pamoja baina yao. Ni moja ya mapato ya Bait ul-Mal ya Waislamu, yanayogawanywa na Khalifah miongoni mwao kwa kutumia ijtihad yake mwenyewe, ndani ya kanuni za Shari'ah na kwa kuzingatia maslahi ya Uislamu na Waislamu.

These three main types of properties, and those which branch out from them, and revenues they produce, are possessed by all the Muslims and jointly owned between them. They represent one of the revenues of Bait ul- Mal of the Muslims, distributed by the Khalifah among them according to his own Ijtihad, within the rules of the Shari’ah and according to the interest of Islam and Muslims.

Haya ni huduma za umma za watu wote ambazo hawawezi kuzikosa katika maisha yao ya kila siku, na huzipoteza endapo hazipatikani, kama vile maji. Mjumbe wa Allah ﷺ ameeleza maelezo ya huduma hizi na kuzifafanua kwa namna iliyo kamilifu zaidi kupitia Hadithi husika zilizopokewa kutoka kwake ﷺ. Kutoka kwa Abi Khurash, kutoka kwa baadhi ya Masahaba wa Nabii ﷺ, alisema: “Mjumbe wa Allah ﷺ alisema: ‘Waislamu ni washirika katika mambo matatu: maji, malisho na moto.’” Na katika usimulizi mwingine: “Watu ni washirika katika mambo matatu: maji, malisho na moto.” Kutoka kwa Abu Hurayra kwamba Nabii ﷺ alisema: “Mambo matatu hayapaswi kuzuiwa: maji, moto na malisho.” Pia imepokewa kutoka kwake ﷺ kauli yake: “Muislamu ni ndugu wa Muislamu, wanasaidiana kwa maji na miti.” Maji, moto na malisho ni miongoni mwa mambo ya kwanza ambayo Mjumbe ﷺ aliwaruhusu watu wote, na akawafanya washirika ndani yake, na akakataza kulinda sehemu yoyote yake dhidi ya matumizi ya Waislamu wote, kwa kuwa ni haki ya Waislamu wote. Hivyo watu wanaweza kupiga kambi wakiwa safarini, na Wabedui wanaishi katika ardhi yenye mimea ambayo Allah (SWT) ameiotesha kwa ajili ya malisho ya mifugo bila juhudi ya mtu yeyote katika kulima, kupanda au kumwagilia; ardhi kama hiyo ni ya yule anayeifikia kwanza. Hakuna mtu anayeweza kujitengea matumizi yake peke yake kwa kuwatenga watu wengine. Badala yake, wanaweza kuchunga pamoja mifugo yao, ng'ombe na wanyama, na kutumia maji yaliyopo humo kwa namna hiyo hiyo. Watu ni washirika katika mali za aina hii.

This is the public utilities of all people that they cannot do without in their daily life and they disperse in case of their absence, such as water. The Messenger of Allah (saw) has explained the description of these utilities and clarified them in the most perfect manner by the relevant Ahadith reported from him. From Abi Khurash from some of the companions of the Prophet (saw) , he said: “The Messenger of Allah (saw) said: ‘Muslims are partners in three (things): Water, pasture and fire.’” And in another transmission: “People are partners in three: water, pasture and fire.” From Abu Hurayra that the Prophet (saw) said: “Three should not be withheld: Water, fire and pasture.” It was also reported from him his saying: “The Muslim is a brother to the Muslim, they accommodate each other over water and trees.” Water, fire and pasture were among the first things that the Messenger (saw) permitted to all the people, and he made them partners in them and forbade them from protecting any part of them against the use by all Muslims as it is a right for all Muslims. Thus people can camp in their travels and bedouins live in a land which has vegetation (plants) that Allah (swt) has brought forth for grazing livestock without the effort of anybody in ploughing, planting or irrigation; such land is for the one who reaches it first. No one can be singled out in using it to the exclusion of other people. Rather, they can graze their cattle and livestock and beasts jointly, and they use the water which is there in the same way as well. People are partners in such properties.

Hizi ni mali ambazo hali yake ya asili inazuia watu binafsi kuimiliki. Aina hii ya mali ya umma, ikiwa ni miongoni mwa huduma za umma kama aina ya kwanza, na imejumuishwa kwa dalili za huduma za umma, lakini hali ya kuundwa kwake pia inazuia kuipa watu binafsi. Hili ni kinyume na aina ya kwanza, kwani hali ya kuundwa kwake haizuii kuwapa watu binafsi. Hivyo, visima vidogo ambavyo hakuna hitaji lililothibitishwa kwa jamii, vinamilikiwa kibinafsi.

These are the assets whose natural formation prevents individuals specifically from their possession. This type of public property, being of the public utilities like the first type and it is included by the evidence of the public utilities, yet the nature of its formation also prevents designating it to individuals. This is contrary to the first type as the nature of its formation does not prevent designating individuals with it. Thus, small wells in which there is no established need for the community, are owned individually.

Dalili kwamba aina hii ni miongoni mwa mali ya umma, mbali na dalili za aina ya kwanza, ni kauli ya Mtume ﷺ: “Mina ni mahali pa kupumzikia kwa yule aliyewahi kufika.” Hili ni pamoja na yale yaliyotoka kwa Mtume ﷺ kwamba alikubali watu kuwa washirika katika umiliki wa barabara ya umma, na hakuruhusu mtu mmoja kuimiliki peke yake. Mina ni mahali maarufu nje ya Makka Al-Mukarramah, ni mahali ambapo mahujaji hupiga kambi baada ya kukamilisha kusimama ‘Arafat, ili kutekeleza baadhi ya ibada maalum za Hijja, kama vile kuwapiga mawe Jimar, kuchinja mnyama wa dhabihu, kuchinja siku ya Eid na kulala usiku huko. Maana ya kuwa ni mahali pa kupumzikia kwa yule aliyewahi kufika ni kwamba ni mali ya Waislamu wote, hivyo yule anayefika kwanza sehemu yoyote yake na kusimama humo, basi sehemu hiyo ni yake; kwani ni ushirika baina yao na haimilikiwi na mtu yeyote kiasi cha kumzuia wengine kuitumia. Kadhalika ni barabara ya umma, kwani Mtume ﷺ alikubali ushirika wa watu wote ndani yake, na haki ya kila mtu kupita humo. Pia alifanya kuondoa madhara barabarani kuwa sadaka, kama ilivyokuja katika Hadithi: “Kuondoa madhara barabarani ni sadaka.” Mtume ﷺ alikataza kukaa barabarani na akasema: “Jihadharini na kukaa barabarani,” kwa sababu kukaa huko kunaweza kuzuia au kuwabana watu wasipite.

The evidence that this type is of the public properties besides the evidences for the first type, is the saying of the Messenger (saw) : “Mina is the resting place of the one who reaches first.” This is in addition to what came from the Messenger (saw) that he consented to people being partners in owning the public road and not allowing an individual specifically owning it. Mina is a famous place outside of Makka Al-Mukarramah, and it is a place in which the pilgrims camp after completing the standing at ‘Arafat, so as to carry out specific rites of the Hajj, like the stoning of the Jimar, slaughtering the sacrificial animal, Eid sacrifice and staying overnight. The meaning of its being a resting place for the one who reaches first is that it is owned by all the Muslims so that the one who reaches first to any part of it and stops by in it then it is for him, as it is a partnership between them and is not owned by anyone such that he prevents others from it. Similar to that is the public road as the Messenger (saw) had consented to joint partnership of the people in it, and the right of everyone to passage, and he made the removal of harm from it a form of charity, as came in the Hadith: “The removal of harm from the road is charity.” He (saw) prohibited the sitting down on the roads and said: “Beware of sitting on the road” as sitting might prevent the passage of people or restrict it for them.

Hizi ni madini yanayoweza kujazwa tena, ambayo hayaishi kabisa, na ni kiasi kikubwa cha madini ambacho hakina kikomo cha kipimo. Kuhusu kiasi kidogo cha madini chenye kikomo cha kipimo, hiki ni mali binafsi ambayo watu binafsi wanaruhusiwa kuimiliki, kama vile Mtume wa Allah ﷺ alivyompa Bilal ibn Al-Harith al-Muzni madini ya Qabaliya katika eneo la Al-Far’a huko Hijaz. Bilal alikuwa amemwomba Mtume wa Allah ﷺ amgawie madini hayo, basi akampa na kumfanya kuwa mmiliki wake. Kwa hiyo amana za dhahabu na fedha, pamoja na aina nyingine za madini, zilizopo kwa kiasi kidogo kisichokuwa cha kibiashara, ni mali binafsi. Watu binafsi wanaruhusiwa kuimiliki, kama vile inavyoruhusiwa kwa Dola kuwagawia watu. Katika hali hii, watu wanapaswa kulipa sehemu ya tano ya kile wanachochimba kutoka kwayo kwenda Bait ul-Mal, iwe wamechimba kidogo au kingi.

This is the replenishable minerals which do not deplete completely, and are the vast amount of minerals which are not limited in measure. As for insignificant amounts of minerals which are limited in measure, these are private property that individuals are permitted to own as the Messenger of Allah (saw) gave Bilal ibn Al-Harith al-Muzni the minerals of the Qabaliya in the area of Al-Far’a in Hijaz. Bilal had asked the Messenger of Allah (saw) to allocate them to him, so he granted them to him and made him the owner. Therefore the deposits of gold and silver, and other types of minerals, present in small non-commercial amounts are private property. Individuals are permitted to own them as is permitted for the State to allot them to the people. In this case people have to pay one-fifth of what they extract of them to the Bait ul-Mal, whether they extract a little or a lot.

Kwa upande wa madini makubwa yasiyo na kikomo cha kiasi, haya ni mali ya umma inayomilikiwa na Waislamu wote, na hairuhusiwi kuyapatia, kuyamilikisha au kuyagawia mtu yeyote au watu wowote. Vivyo hivyo, hairuhusiwi kutoa leseni ya uchimbaji wake kwa watu binafsi au kampuni. Badala yake, yanapaswa kubaki mali inayomilikiwa kwa pamoja na Waislamu wote, na Dola ndiyo inapaswa kuyachimba, kuyasafisha, kuyayeyusha na kuyauza kwa niaba yao, kisha kuweka thamani yake katika Bait ul-Mal ya Waislamu. Hakuna tofauti katika hukumu za madini haya kama yanaonekana juu ya ardhi na yanafikika bila taabu, kama chumvi na antimoni (wanja), au kama yako chini ya ardhi, ndani kabisa, na hayawezi kutolewa isipokuwa kwa shida, kazi na taabu kubwa, kama dhahabu, fedha, chuma, shaba, risasi, bati, uranium, fosfeti na madini mengine; wala kama ni imara, kama dhahabu na chuma, au kimiminika, kama petroli, au gesi, kama gesi asilia.

As for the vast minerals, not limited in measure, these are public property owned by all Muslims and are not allowed to be assigned, given in ownership or allotted to any person or persons. Similarly, it is not allowed to give concession for their mining to individuals or companies. Rather they must remain a property jointly owned by all Muslims and the State should carry out their extraction, purification, smelting and selling on their behalf and place their price in the Bait ul-Mal of the Muslims. There is no difference in the rules of these minerals whether they are apparent on surface and are reached to without trouble like salt and antimony (Kohl), or are underground and deep in earth and cannot be extracted except by hardship, labour and great trouble like gold, silver, iron, copper, lead, tin, uranium, phosphate and other minerals; nor whether they are solid, like gold and iron, or liquid, like petroleum, or gaseous like natural gas.

Kulinda baadhi ya mali za umma za mafuta, gesi na madini, kama vile pale Khalifah anapoteua visima maalum vya mafuta na gesi au migodi maalum ya madini, kama vile migodi ya fosfeti, dhahabu na shaba, ambapo anaiweka chini ya ulinzi na kuteua mapato yake kwa matumizi katika maeneo yaliyotajwa, kunaruhusiwa na Shari'a. Ni njia yenye manufaa ya kukusanya mapato yanayohitajika kutumika katika maeneo haya. Khalifah anaruhusiwa kufanya hivi kwa kuzingatia yafuatayo:

Protecting some of the public property assets of petroleum, gas and minerals, such as when the Khalifah designates specific petroleum and gas wells or specific mineral mines like, for example, phosphate, gold and copper mines, where he protects them and designates their revenues for the expenditure on the mentioned areas, is allowed by Shar’a. It is a useful method to raise the necessary revenues to spend in these areas. It is permitted for the Khalifah to do this based on the following:

1. Mtume wa Allah ﷺ na Makhalifa waliokuja baada yake walilinda maeneo maalum yaliyokuwa sehemu ya mali ya umma. Kutoka kwa Ibn ‘Abbas, kutoka kwa Sa‘ab b. Juthama, alisema: “Mtume wa Allah ﷺ alisema: ‘Hakuna kuhifadhi (Hima) isipokuwa kwa Allah (SWT) na Mtume wake ﷺ’”. Yaani, hakuna kulinda isipokuwa kwa ajili ya Dola, sawa na kile ambacho Allah (SWT) na Mtume wake ﷺ walichokilinda kwa ajili ya Jihadi, maskini, wahitaji na maslahi ya Waislamu kwa ujumla. Hii si sawa na kile walichokilinda katika siku za Ujinga (Jahiliyyah), ambapo mtukufu peke yake miongoni mwao ndiye aliyelinda kwa ajili yake mwenyewe. Kutoka kwa Nafi‘, kutoka kwa Ibn ‘Umar: “Mtume ﷺ alilinda An-Naqi‘i (hili lilikuwa eneo maarufu mjini Madina) kwa ajili ya farasi wa Waislamu.” Vivyo hivyo Abu Bakr alilinda Al-Rabatha kwa ajili ya ngamia wa Sadaqat na akamteua mtumishi wake Abu Salama kuwa msimamizi wake. ‘Umar pia alilinda Al-Sharaf katika Al-Rabatha na akamteua mtumishi wake, aliyeitwa Hani.

1. The Messenger of Allah (saw) and the Khulafa’a after him shielded specific places which were part of the public property. From Ibn ‘Abbas from Sa’ab b. Juthama, he said: “The Messenger of Allah (saw) said: ‘No protection (Hima) except for Allah (swt) and His Messenger (saw)’”. That is, no protecting except for the State similar to what Allah (swt) and His Messenger (saw) shielded for Jihad, the poor, the needy and the interests of Muslims generally. This is not similar to what they protected in the days of Ignorance (Jahiliyyah) where the noble alone among them protected for himself. From Nafi’ from Ibn ‘Umar: “The Prophet (saw) protected An-Naqi’i (this was a famous place in Madinah) for the horses of the Muslims.” Similarly Abu Bakr protected Al-Rabatha for the camels of Sadaqat and appointed his servant Abu Salama, over it. ‘Umar also protected Al-Sharaf in Al-Rabatha and appointed his servant, who was called Hani.