国家无权将私有财产转为公有财产，因为公有财产是由财富的性质和特征所确定的，而不是由国家的意见所决定的。

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.

证据是来自一致认可的圣训，经由艾卜·伯克勒传述的使者ﷺ的话语：

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 .

“毫无疑问！你们的血液、财产和荣誉彼此之间是神圣不可侵犯的，正如你们这一天的神圣，在你们这座（神圣的）城市（麦加），在你们这个月份一样。”这段圣训具有普遍性，涵盖每一个人。因此，无论是穆斯林还是非穆斯林，任何个人的财产都不得夺取，除非有法律规定的理由。所以，国家也不得夺取任何个人的财产，除非有伊斯兰教法的理由。据此，国家不得以公共利益为由占有任何个人的财产，也不得将其变为公共财产以造福乌玛，因为该圣训已禁止这样做，而利益并不能使其变为合法。允许这样做需要有伊斯兰教法的依据。不能说伊玛目可以作为治理乌玛利益的一部分而这样做，因为他拥有管理事务的权力。事务的管理是依照伊斯兰教法的规定去承担人民的利益，而不是依照哈里发个人的意见去承担人民的利益。因此，哈里发绝无权力允许安拉（SWT）所禁止的任何事情。如果他这样做，该行为将被视为不义，他将因此被送上法庭，财产也将归还给其所有者。

“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.

根据此点，所谓的国有化在任何形式上都不属于伊斯兰教法。因为如果某项财产本身具有公共财产的性质和特征，那么国家就有义务将其纳入公共财产，国家在此没有选择余地；因此这不能被视为国有化，而是财产的性质和特征决定了它实际上就是公共财产，国家允许其成为私人所有则是被禁止的。至于某项财产属于个人所有，且不具有公共财产的性质或特征，那么国家将其国有化是被禁止的，如果国家这样做，将会被告上法庭，财产应当归还其所有者。这是因为先知ﷺ在把盐矿地授予Abyad Bin Hammal之后，一旦发现该盐矿并非取之不尽，便将此地收回。

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.