Davlat xususiy mulkni jamoat mulkiga aylantirishga haqli emas, chunki jamoat mulki mol-mulkning tabiati va xususiyati bilan belgilanadi, davlatning fikri bilan emas.

The State is not permitted to transfer private property into public property, since public property is confirmed by the nature and characteristic of wealth and not by the opinion of the State.

Dalil — Abu Bakra roziyallohu anhudan rivoyat qilingan, ittifoq qilingan (muttafaqun alayh) hadisda Rasulullohning ﷺ so'zlari:

The evidence are the words from the agreed upon narration of the Messenger (pbuh) through Abu Bakra:

. إِنَّ دِمَاءكَُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَ رَامٌ كَحُرْمَةِ يوَْمِكُمْ هَذَا فِي بلََدِكُمْ هَذَا « »... فِي شَهْرِكُمْ هَذَا .

. إِنَّ دِمَاءكَُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَ رَامٌ كَحُرْمَةِ يوَْمِكُمْ هَذَا فِي بلََدِكُمْ هَذَا « »... فِي شَهْرِكُمْ هَذَا .

“Ogohlantiraman! Sizning qoningiz, mol-mulkingiz va sha'ningiz bir-biringiz uchun, xuddi mana shu kuningizning, mana shu shahringizning (Makka) va mana shu oyingizning muqaddasligi kabi, muqaddasdir”, bu umumiy xitob bo‘lib, har bir insonni qamrab oladi. Shuning uchun, musulmon bo‘lsinmi yoki bo‘lmasinmi, har qanday shaxsning molini shar'iy sababsiz olish harom hisoblanadi. Demak, Davlat ham shar'iy sabab bo‘lmasa, hech bir shaxsning molini olishi harom. Shunga ko‘ra, Davlat manfaat bahonasida biror shaxsning molini o‘z qo‘liga olishi yoki uni ummat manfaati uchun jamoat mulkiga aylantirishi harom, chunki bunday qilishni nash man etgan va manfaat uni halol qilmaydi. Uning halol bo‘lishi uchun shar'iy dalil talab qilinadi. Imom bunday ish qilishi mumkin, deb aytib bo‘lmaydi, chunki u ummat manfaatlarini boshqarish vakolatiga ega, deyish ham to‘g‘ri emas. Chunki ishlarni boshqarish – xalq manfaatlarini shar'iy hukmlar asosida ta'minlashdir, xalifaning o‘z fikriga ko‘ra xalq manfaatlarini ta'minlash emas. Shuning uchun xalifaning Alloh (SWT) harom qilgan narsani halol qilish hech qanday vakolati yo‘q. Agar u shunday qilsa, bu zulm hisoblanadi, u sudga tortiladi va mol egasiga qaytarilishi kerak.

“No doubt! Your blood, your properties, and your honor are sacred to one another like the sanctity of this day of yours, in this (sacred) town (Mecca) of yours, in this month of yours”, which is general and encompasses every person, and so it is forbidden to take the wealth of any individual, whether Muslim or not, except for a legislated reason. Therefore, it is forbidden for the State to take the wealth of any individual except for a Shari’ah reason. Accordingly, it is forbidden for the State to take the wealth of any individual into its possession on the grounds of benefit, or to make it public property for the benefit of the Ummah, since the narration forbade that and benefit does not make it permitted, as its permission would require a Shari’ah evidence. It cannot be said that the Imam can do that as part of governing the interests of the Ummah since he has the right to manage the affairs. This is because the management of the affairs is the undertaking of the interests of the people according to the Shari’ah rules, and not the undertaking of the peoples’ interests according to the opinion of the Khalifah, and so the Khalifah has no power at all to permit whatever Allah (swt) forbade, and if he did so the action would be considered an injustice which he would be taken to court for, and the wealth would be returned to its owner.

Shunga asoslanib aytish mumkinki, ushbu nomi "milliylashtirish" bo‘lgan narsa Shariat bo‘yicha hech qanday shaklda ruxsat etilmagan. Chunki agar mulkning tabiati va xususiyati jamoat mulki bo‘lsa, unda Davlat uni jamoat mulkiga aylantirishi vojib bo‘lar edi va bu borada uning tanlov huquqi bo‘lmas edi. Shunday ekan, bu milliylashtirish hisoblanmaydi, balki mulkning tabiati va xususiyati uni haqiqatda jamoat mulki qilgan bo‘ladi va Davlatning uni xususiy mulkka berishiga yo‘l qo‘yishi harom bo‘ladi. Agar mulk shaxsga tegishli bo‘lib, jamoat mulkining xususiyatiga yoki tabiatiga ega bo‘lmasa, unda Davlatning uni milliylashtirishi harom bo‘ladi va agar u shunday qilsa, ish sudga beriladi va mulk egasiga qaytariladi. Buning dalili shuki, Allohning Elchisi ﷺ Abyad ibn Hammalga tuzli yerni bergan, lekin u yerning tugamaydigan ekanligi ma’lum bo‘lgach, uni qaytarib olganlar.

Based upon this, what is called nationalisation is not from the Shari’ah in any shape or form, since if a property had the nature and characteristic of public property then it would be obligatory upon the State to make it part of the public property, and it would have no choice in that, and so this would not be considered nationalisation but rather the nature and characteristic of the property meant that it was in reality part of the public property, and it would be forbidden for the State to allow it to be privately owned. As for if the property was owned by an individual and did not have the characteristic or nature of public property, then it would be forbidden for the State to nationalise it, and if it did so it would be taken to court and the property would be returned to its owner. This is since the Messenger of Allah (pbuh) took the salted land back from Abyad Bin Hammal after he had granted it to him, once it became apparent that it was not depleted.