Ummatning har bir a'zosi jamoat mulkidan foydalanish huquqiga ega va davlatning biror kishiga uni shaxsan egallash yoki undan foydalanishga ruxsat berishi joiz emas.

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.

Bu maqoladagi ummat — Dor al-Islomdagi fuqarolar, boshqacha aytganda, davlat fuqaroligiga ega bo‘lgan barcha kishilardir, ular musulmon bo‘lsinmi yoki zimmiy (musulmon bo‘lmagan) bo‘lsinmi, farqi yo‘q. Davlat ularning barchasi haqida doimo g‘amxo‘rlik qilishga majburdir, jumladan, ularning asosiy ehtiyojlarini ta’minlashga. Bu ularga tegishli bo‘lgan shariat hukmlariga muvofiqdir. Shular jumlasidan: rayyatning har bir fardi jamoat mulkidan istagan narsasidan foydalanish huquqiga ega, zimmiy va musulmon jamoat xizmatlaridan foydalanishda bir xil huquqqa egadir.

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.

Bunday rivoyatni to‘g‘ri deb aytib bo‘lmaydi:

It cannot be said that the narration:

.» الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ « .

.» الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلاَثٍ « .

"Uchta narsada musulmonlar birgalikdagi ulushga ega" degani shuki, jamoat mulki faqat musulmonlarga tegishlidir; balki bu rivoyat va xuddi shunga o'xshash boshqa rivoyat ham shunday ma'noni anglatadi.

“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 « .

"Odamlar umumiy ulushga ega (sheriklar)" degan gap Muslim tomonidan Buraydah orqali rivoyat qilingan hadis bilan belgilanadi, unda shunday deyilgan:

“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 .

«Keyin ularni o‘z yurtlarini tark etib, Muhojirlar (Al-Muhajireen) diyoriga ko‘chib kelishga chaqir va agar shunday qilsalar, Muhojirlar (Al-Muhajireen) bilan bir xil huquq va majburiyatlarga ega bo‘lishlarini ayt», degan bu matn Dor al-Muhojireen Dor al-Islom ekanligini hisobga olsak, fuqarolik huquqlarini faqat Dor al-Islomga hijrat qilganlar bilan cheklaydi, ya’ni ular Dor al-Islom fuqaroligiga ega bo‘ladilar. Demak, bu hukm dunyodagi barcha musulmonlarni emas, balki faqat Dor al-Islomdagilarni qamrab oladi. Xuddi shunday, Dor al-Islomda yashab, uning fuqaroligini olgan kofirlar ham bundan istisno emas, chunki Buraydah rivoyati fuqarolik huquqidan foydalanishni Dor al-Islomga hijrat qilish sharti bilan bog‘laydi. Shunga ko‘ra, Dor al-Islomdagi musulmon hamda Dor al-Islomda yashab, uning fuqaroligiga ega bo‘lgan zimmiy ushbu moddaning qo‘llanish doirasiga kiradi.

“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.

Bu Dor ul-Islom fuqarolari uchundir; ular jamoat mulkidan foydalanishlari mumkin, ulardan hech biri, musulmon bo‘lsinmi yoki zimmiy bo‘lsinmi, bundan man etilmasligi kerak.

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.

Jamoat mulklaridan foydalanish masalasi ravshan.

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

Zimmiylar haqida esa, Payg'ambar (alayhissalom) va solih xalifalar davridan kelgan bir qancha matnlar va voqealar buni ko'rsatadi. — Ular bozorlarda yurib, sotib olar va sotar edilar, bozorlar esa umumiy mulk hisoblanadi. Ahmad Ka'b ibn Molik orqali rivoyat qilgan:

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 .

- “Men bozorda aylanib yurgan paytimda, bir nasroniy oziq-ovqat sotish uchun keldi va: “Ka’b ibn Molikning oldiga kim meni boshlab boradi?” deb so‘radi”, bu esa musulmonlar va zimmiylarning ehtiyojlari uchun bozorlarga xuddi shu tarzda borib turganini ko‘rsatadi. - Ular suvdan, olovdan va yaylovlardan birgalikda foydalanardilar. Ibn Moja Abu Hurayradan rivoyat qiladi: Payg‘ambar ﷺ shunday degan:

- “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 « .

"Uch narsa (kishiga) rad etilmaydi: suv, olov va o'tloqlar", degan hadis bor. Sahobalar Shom (Suriya) nasroniylarining daryolardan musulmonlar bilan birga suv ichishiga kelishib oldilar; xuddi shunday, Iroq va Bahrayndagi majusiylar qolgan joylarda ham, Misrdagi qibtiylar ham Nil daryosidan ichib, sug'orishardi. Ularning hammasi o'rmonlardan o'tin kesar, ekinlarini ommaviy daryolardan sug'orar va chorvalarini ommaviy yaylovlarda boqardilar. Bugun esa ular benzin va uning hosilalaridan hamda elektrdan foydalanadilar, chunki bular ikkisi ham rivoyatda zikr qilingan "olov" jumlasidandir. - Ular o'lik yerni tiriltirish huquqiga egadirlar, chunki Ahmad va at-Termiziy Jobir (roziyallohu anhu) dan sahih isnod bilan rivoyat qilganlarki, Allohning Elchisi ﷺ shunday degan:

- “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» — «Kim o‘lik yerni obod qilsa, u yer unga tegishli bo‘ladi» va Imom al-Buxoriy Oisha (roziyallohu anho) dan rivoyat qilganidek, Payg‘ambar ﷺ shunday degan:

» 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 «.

“Kimki hech kimga tegishli bo‘lmagan yerni obod qilsa, u o‘sha yerga haqliroqdir.” Va Abu Dovud at-Toyolisiy Oisha (roziyallohu anho)dan rivoyat qilgan hadisda aytiladi: Allohning Elchisi ﷺ dedilar:

- “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 .

“Qul Allohning bandasi, yer ham Allohning yeri, kim o‘lik yerni tiriltirsa, u unga tegishli bo‘ladi va zolimning (egalik qilish) haqqi yo‘q”, — deyiladi. Note: the quoted saying itself is the Prophet’s words, so a ﷺ would normally follow a mention of the Prophet; here the original does not name him, so none is added.

“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”.

Bu dalillarning barchasi umumiy bo‘lib, barcha fuqarolarni qamrab oladi, ular musulmon bo‘lsinlar yoki bo‘lmasinlar.

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

Shuningdek, barcha fuqarolar, musulmon bo'lsinlar yoki zimmiy bo'lsinlar, quruqlik, dengiz va havo transport vositalaridan foydalanishlari mumkin. Quruqlik transportiga kelsak, zimmiylar Allohning Elchisi ﷺ zamonida ham undan foydalanar edilar. At-Termiziy Oisha (roziyallohu anho) dan rivoyat qiladi, u aytdi:

- 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 .

"Alloh elchisi ﷺ ikki qatlamli qitriy kiyim kiygan edilar. O'tirganlarida, bu kiyimlar ularga juda og'ir bo'lgani uchun terlar edilar. Sham tomonidan falonchi, yahudiy uchun ba'zi kiyimlar keldi. Men dedim: 'Balki unga xabar yuborib, to'lash oson bo'lguncha, undan (nasiya) kiyim sotib olishingiz mumkindir.' Dengizga kelsak, sahobalar davrida ular uni musulmonlar kabi xuddi shu tarzda ishlatar edilar, bugungi kunda bu havo yo'llaridan foydalanishga o'xshaydi."

– “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.

Ular, shuningdek, umumiy yo'llar va ommaviy aloqa vositalaridan ham foydalanishlari mumkin, chunki ular jamoat transportiga o'xshaydi.

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

Maqolaning birinchi qismi uchun dalil shuki, barcha alohida shaxslar jamoat mulkidan foydalanish huquqiga ega.

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.

Ikkinchi qismga kelsak, ya'ni Davlat biror kishiga uni yakka tartibda egallash yoki undan foydalanishga ruxsat berishi joiz emas — bunga dalil Abyad ibn Hammol rivoyatidir: Nabiy ﷺ unga sho'rlangan yerni berganlarida, u berilgan narsa tugamaydigan suvga o'xshashligi haqida xabar topilgach, uni undan qaytarib olgan. At-Termiziy Abyad ibn Hammoldan rivoyat qiladi: "U Nabiy ﷺ huzuriga kelib, unga sho'rlangan yerni iqto' sifatida berishlarini so'radi, va Nabiy ﷺ unga uni berdilar. U chiqib ketganida, Nabiy ﷺ yonidagi bir kishi dedi: "Unga nima berganingizni bilasizmi? Siz unga tugamaydigan suvni berdingiz". Shundan so'ng u (Nabiy ﷺ) uni undan qaytarib oldi". Yana bir dalil — At-Termiziy Oisha (roziyallohu anho)dan rivoyat qilgan hadis bo'lib, u uni "Hasan sahih" deb ta'riflagan. Ibn Xuzayma o'zining "Sahih"ida rivoyat qiladi: Rasulullah ﷺ shunday deganlar...

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 aholisi uchun dam olish joyidir, kim u yerga birinchi bo‘lib yetib kelsa” — va shuningdek, al-Bukhoriy tomonidan rivoyat qilingan as-Sa’ab ibn Jasomaning hadisi:

“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 « .

"Alloh (SWT) va Uning Elchisidan (ﷺ) boshqa hech kimning himasi (zakot hayvonlarini boqish uchun qo'riqlangan yer) yo'q."

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

Shu narsa aniqki, kapitalistik monopoliyalar va boy kompaniyalar hamda xayoliy boylikka ega bo'lgan shaxslarning aksariyati gaz, benzin va boshqa mineral resurslar, shuningdek, aloqa, transport, suv va boshqa narsalar kabi turli xil jamoat mulklaridan foydalanish imkoniyatiga ega bo'lgan maxsus imtiyozlari tufayli shunday holatga erisha olgan.

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.