Yana bir mulkiyat turi shundan iboratki, davlat Bayt ul-Mol mol-mulklaridan fuqarolarga ularning ehtiyojlarini qondirish yoki ularning egaligi orqali jamoaga foyda keltirish uchun beradigan mulkdir. Ehtiyojlarni qondirish borasida davlat ularga yerlarni obodonlashtirish yoki qarzlarini to‘lash uchun mol-mulk beradi. ‘Umar ibn al-Xattob Iroqdagi dehqonlarga Bayt ul-Moldan mol-mulk berdi, shu bilan ularga bu yerlarda ekin ekishda va ularning ehtiyojlarini qondirishda yordam berdi, buning evaziga ulardan hech narsa qaytarib olmadi. Shariat qarzdorlar uchun zakot mol-mulkida haq belgiladi: agar ular qarzlarini to‘lay olmasa, shu mol-mulkdan ularga qarzlarini to‘lash uchun berilади. Alloh (SWT) aytadi:

Another means of property ownership is that property which the State gives from the Bait ul-Mal properties to the citizens in order to meet their needs or to benefit the community by their ownership. With regard to the meeting of their needs, the State grants them properties with which they cultivate lands or repay their debts. ’Umar bin Al-Khattab gave properties from the Bait ul-Mal to the farmers in Iraq, by which He helped them to plant on this land and to meet their needs without being reimbursed from them. Shar’a made for the debtors a right in the Zakat property, from which they are given to repay their debts if they were unable to do so. Allah (swt) said:

"va qarzdorlar uchun" [At-Tavba: 60],

“and the debtors.” [At-Tauba: 60],

Jamoatning shaxsiy mulkdan foydalanishi bilan bog‘liq masalaga kelsak, bu davlat o‘z fuqarolariga o‘zining egasiz yerlari kabi foydalanilmayotgan mulkidan berganda yuz beradi, masalan, davlat egasi bo‘lmagan yerni beradi. Xuddi Payg‘ambar ﷺ Madinaga hijrat qilganlarida Abu Bakr va ‘Umarga yer bergani kabi. Payg‘ambar ﷺ Az-Zubayrga al-Naqee’a dagi keng bo‘sh yerdan, oti yugurishi mumkin bo‘lgan darajada, yana u yerga daraxt va xurmo bor yer ham bergan. Shunga o‘xshash, ulardan keyingi to‘g‘ri yo‘l tutgan xalifalar ham musulmonlarga yerlar berganlar. Davlat shaxsga bergan bu yer, shu berish orqali uning mulkiga aylanadi. Chunki jamoat bu mulkning foydasiga muhtoj bo‘ladi, shaxsga bu mulkdan foydalanishni yengillashtirishga, va uning aqliy hamda jismoniy kuchini mulk egaligi orqali jamoat foydasiga sarflashga muhtoj bo‘ladi. Bu yerda ishlatilgan iqta’ atamasi lug‘aviy va fiqhiy ma’noda bo‘lib, ma’lum bo‘lgan feodal iqta’ tizimi bilan hech qanday aloqasi yo‘q, Islom esa bu tizimni hech qachon tan olmagan.

With regards to benefiting the community from the individual property, this occurs when the State grants to its citizens from its unused properties, such as the State giving land, which has no owner. As the Prophet (pbuh) did when He gave Abu Bakr and ’Umar some land when He (pbuh) emigrated to Madinah. He (pbuh) also gave Az-Zubair a wide area of dead land of al-Naqee’a, as much as his horse could run in, and He (pbuh) also gave Him land which had trees and palms. Similarly the rightly guided Khulafaa after Him gave lands to the Muslims. This land which the State gives to the person becomes his property through this granting. For the community is in need of the benefit of this property, of facilitating the individual to utilise this property, and of employing his mental and physical efforts for the benefit of the community by means of its ownership. This term of granting (Iqta’a) used here is lingistic and jurist one, and it has no relation with the known feudal (Iqta’a) system which Islam never acknowledged.

Davlat jangchilar o'rtasida o'ljadan taqsimlaydigan narsalar va imomning ularga urush o'ljasidan egalik qilishga ruxsat bergan narsalar ham davlatning shaxslarga egalik qilishi uchun berадиган misollaridir.

What the State distributes amongst the warriors from the booties, and what the Imam allows them to hold of the war spoils are also examples of what the State grants to the individuals for them to own.