Jamoat mulkiyatining uch turi mavjud:

There are three categories of Public Ownership:

a. Jamoat joylari, masalan, shaharlardagi ochiq maydonlar.

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

b. Oʻlkaning ulkan mineral resurslari, masalan, neft konlari.

b. Vast mineral resources, like oil fields.

c. Tabiatiga ko'ra shaxslarning mulkiga aylanishi mumkin bo'lmagan narsalar, masalan, daryolar.

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

Maqolaning dalili 129-moddaning dalili bo'lib, shuningdek "c" bandining dalili Payg'ambarning ﷺ umumiy yo'llarga egalik qiluvchi odamlarga nisbatan qilgan tasdig'i va uning so'zlaridir:

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 « .

.» مِنًً مُنَاخُ مَنْ سَبَقَ « .

“Mina — kim birinchi bo‘lib kelsa, shu joyda dam oladi” degan hadisni at-Termiziy Oisha (roziyallohu anho)dan rivoyat qilgan, u hadisni “hasan sahih” deb baholagan va Ibn Xuzayma uni sahih deb tasdiqlagan. Boshqacha aytganda, Arabiston yarim orolidagi mashhur joy bo‘lgan Mino barcha odamlar uchun umumiy mulkdir. Shunday ekan, kim u yerga birinchi bo‘lib yetib borib, dam olsa, o‘sha joyga unga haqli bo‘ladi.

“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.

"b" bandi, uning dalili – Abyad bin Hammal rivoyat qilgan hadis bo‘lib, uni Amr ibn Qays otasidan, u esa Abyad bin Hammaldan naql qilgan, u shunday degan:

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 .

. 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 .

“Men Allohning Elchisidan (pbuh) menga tuzli yerni iqto’ sifatida berishni so’radim, shunda u menga berdi. Aytildi: “Ey Allohning Elchisi (pbuh), bu cheksiz suvga o’xshaydi, boshqacha aytganda, u tugamaydi”, shunda Allohning Elchisi (pbuh) dedi: “Bunday holda: yo’q”” (Al-Nasa’iy rivoyat qilgan). Yer osti suvi esa tugamaydigan suvdir, shuning uchun tuzli yer tugamaydigan yer osti suviga qiyoslandi. Bu yerda nazarda tutilgan narsa tuz emas, balki ma’danlardir. Buning dalili shuki, u yerning tugamasligini bilgach, uni man qildi, holbuki dastlab uning tuzli ekanini bilgan edi va yerni dastlab bergan edi. Demak, taqiq yerning katta ma’dan boyligi ekani sababli qo’yilgan. Abu ‘Ubayd dedi:

“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 .

. 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 .

“Payg‘ambar ﷺ buni suv osti manbalari (kamaymaydigan) ni o‘z ichiga olishini anglagach, uni bekor qildi. Bu Allohning Elchisi ﷺning o‘tloqlar, olov va suv borasidagi sunnatidir: barcha odamlarni o‘sha narsaga sherik qilish, ya’ni mulkni boshqalarni chetlatib, bir kishi qo‘liga berishni yoqtirmaslik. Shunga ko‘ra, tugamaydigan, ya’ni miqdori oz deb baholanmaydigan har bir ma’dan jamoat mulki hisoblanadi. Agar u oz miqdor bilan cheklangan bo‘lsa, u holda jamoat mulki hisoblanmaydi, bu rivoyat bilan dalillanadi.”

“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.

Qoidaning "a" bandi: uning dalili Payg'ambarimizning sahobalaridan biri Abu Xarrasning rivoyat qilgan so'zlaridir, u aytdi: Rasululloh ﷺ dedilar:

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 « .

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

“Musulmonlar uch narsada teng ulushga egadirlar: suv, yaylovlar va olov”, deb rivoyat qilingan (Ahmad tomonidan), va uning so‘zlari:

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

.» ثَلاثٌ لا يَُْنَعْنَ: الْمَاءُ وَالْكَلأُ وَالنَّارُ « .

.» ثَلاثٌ لا يَُْنَعْنَ: الْمَاءُ وَالْكَلأُ وَالنَّارُ « .

“Uch narsani man etish mumkin emas: suv, olov va o‘tloqlar” (Ibn Moja Abu Hurayradan rivoyat qilgan). Bu rivoyatning illati shundaki, uni man qilish ular jamoat manfaatiga xizmat qiluvchi umumiy ne’matlardan ekanligi bilan bog‘liq. Shuning uchun Payg‘ambar ﷺ Ta’if va Xaybarda suvni xususiy mulk qilib olishga ruxsat berdilar, va ular o‘z ekinlari hamda bog‘larini sug‘orish uchun suvni boshqalarning hisobiga egallab turdilar. Agar suvda mutlaq sheriklik bo‘lganida, Payg‘ambar ﷺ kishilarga uni egallashga ruxsat bermagan bo‘lardilar. Shunday ekan, Payg‘ambar ﷺ so‘zlaridan kelib chiqib, musulmonlar uchta narsada umumiy ulushga egadirlar: suvda…” va “uchta narsa man etilmaydi” hamda kishilarning suvni xususiy mulk qilishiga ruxsat berilganligi bilan birga, suvda, o‘tloqlarda va olovda shериklikning sababi ularning jamoat ne’matlari ekanligi, ularsiz odamlar yashay olmasligi ekanligini bildiruvchi illat chiqarish mumkin. Demak, shaharlardagi ochiq maydonlar, o‘tin olinadigan joylar va yaylov o‘tloqlari kabi jamoat ne’matiga aylanadigan har qanday narsa umumiy mulkdir.

“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.

Bu jamoat mulkiyatining dalilidir.

This is the evidence for public ownership.

Shu uchtasi jamoat mulkiga oid bo‘lgan yagona narsalar ekanligi esa tahqiq natijasidir. Jamoat mulkiyatiga oid dalillarni tahqiq qilish orqali ular aynan shu toifalar bilan cheklangani aniqlandi va shu sababli ushbu modda uchun dalil ravshan bo‘ldi.

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.