La propiedad pública es la autorización del Legislador a la comunidad para compartir el uso del bien. Los bienes que son propiedad pública son aquellos que el Legislador declaró como pertenecientes a la comunidad en su conjunto, y aquellos cuya posesión individual Él prohibió. Esto se clasifica en tres tipos:

Public property is the permission of the Lawgiver to the community to share the use of the asset. Assets which are public property are those which the Lawgiver stated that as belonging to the community as a whole, and those which He prevented the individual from possessing any of them singularly. This is categorised in three types:

1. Aquello que se considera una utilidad pública, de modo que una ciudad o una comunidad se dispersaría en busca de ello si no estuviera disponible.

1. That which is considered a public utility, so that a town or a community would disperse in search for it if it were not available.

2. Las innumerables reservas de minerales.

2. The uncountable stores of minerals.

3. Cosas que, por su naturaleza, impedirían que la persona llegara a poseer.

3. Things which, by their nature, would prevent the individual from possession.

En cuanto a los servicios públicos, son todo aquello que generalmente la gente considera como un servicio público. El Profeta ﷺ los explicó en los Ahadith mediante su descripción más que enumerándolos. Ibn ‘Abbas narró que el Profeta ﷺ dijo: “Los musulmanes son socios en tres cosas: en el agua, en los pastos y en el fuego”, relatado por Abu Dawud. Anas narró de Ibn ‘Abbas añadiendo: “y su precio es Haram (prohibido)”. Ibn Majah narró de Abu Hurairah (ra) que el Profeta ﷺ dijo: “Tres cosas no se impiden a la gente: el agua, los pastos y el fuego”. Esto es una prueba de que las personas son socias en el agua, los pastos y el fuego, y que al individuo se le prohíbe poseerlos. Pero se observa que el Hadiz los menciona como tres, y son Jamid (no derivados).

With regard to the public utilities, they are everything that is generally considered as a utility by the people. The Prophet explained them in the Ahadith by their description rather than by enumerating them. Ibn ‘Abbas narrated that the Prophet said: “Muslims are partners (associates) in three things: in water, pastures and fire,” reported by Abu Dawud. Anas narrated from Ibn ‘Abbas adding, “and its price is Haram (forbidden).” Ibn Majah narrated from Abu Hurairah (ra) that the Prophet said: “Three things are not prevented from (the people); the water, the pastures and the fire.” This is an evidence that people are partners (associates) in water, pastures and fire, and that the individual is prohibited from possessing them. But it is noticed that the Hadith mentioned them as three, and they are Jamid (non-derived)

Nombres, y no se menciona la illah (razón) en el hadiz. El hadiz no incluía la illah (razón), y esto podría implicar que estas tres cosas son las únicas que representan propiedad pública, sin consideración alguna por su descripción en función de la necesidad que la comunidad tiene de ellas.

names, and there was no mentioning of Illah (reason) in the Hadith. The Hadith did not include Illah (reason), and this could imply that these three things are the only ones which represent public property with no consideration given to their depiction for the community’s need for them.

Sin embargo, si uno examinara el asunto encontraría que el Profeta ﷺ permitió que particulares poseyeran agua en At-Taif y en Jaybar.

However, if one scrutinised the issue he would find that the Prophet allowed the possession of water in At-Taif and Khaybar by individuals,

y en realidad lo poseían con el fin de regar sus plantas y sus campos. Si el hecho de compartir el agua se debiera únicamente a que es agua, y no a la consideración de la necesidad que la comunidad tiene de ella, entonces no habría permitido que los individuos la poseyeran. Por tanto, a partir del dicho del Profeta ﷺ, "Los musulmanes son socios en tres cosas: en el agua, en los pastos y en el fuego", y de su permiso a los individuos para poseer el agua, se puede deducir que la 'illah (razón)

and they actually possessed it for the purpose of irrigating their plants and farms. Had the sharing (association) of water been just because it is water and not because of the consideration of the community’s need for it, then he would not have allowed individuals to possess it. So from the saying of the Prophet , “Muslims are partners (associates) in three things: in water, pastures and fire” and from his permission to individuals to possess the water, it can be deduced that the Illah (reason)

of partnership in the water, pastures and fire, is their being of the community utilities that are indispensable to the community. So the Hadith mentioned the three (things) but they are reasoned as being community utilities. Therefore this Illah (reason) goes along with the reasoned (rule) in existence and in absence. So anything that qualifies as being of the community utilities is considered a public property, whether or not it was water, pasture or fire i.e. whether it was specifically mentioned in the Hadith or not. If it ceased to be of the community utilities, even if it was mentioned in the Hadith like the water it would not be a community utility, it would rather be of the things which can be possessed individually. The criteria for determining things to be a public utility is that it is anything which, if not available to the community,

of partnership in the water, pastures and fire, is their being of the community utilities that are indispensable to the community. So the Hadith mentioned the three (things) but they are reasoned as being community utilities. Therefore this Illah (reason) goes along with the reasoned (rule) in existence and in absence. So anything that qualifies as being of the community utilities is considered a public property, whether or not it was water, pasture or fire i.e. whether it was specifically mentioned in the Hadith or not. If it ceased to be of the community utilities, even if it was mentioned in the Hadith like the water it would not be a community utility, it would rather be of the things which can be possessed individually. The criteria for determining things to be a public utility is that it is anything which, if not available to the community,

si la comunidad fuera un grupo de beduinos, una aldea, una ciudad o un Estado, y su ausencia hiciera que se dispersaran en busca de ella, entonces se consideraría de los bienes de la comunidad, como las fuentes de agua, los bosques de leña, los pastos del ganado y similares.

whether the community was a group of bedouins a village, city, or a State, would cause them to disperse in search of it, then it would be considered of the community utilities, like the water sources, forests of firewood, pastures of livestock and the like.

Con respecto a los minerales, estos son de dos clases: una es de cantidad limitada que no se considera significativa. La otra es de cantidad incontable. En cuanto al primer tipo, puede ser una propiedad individual, poseída de manera singular y tratada como el tesoro escondido (Rikaz), del cual se paga un quinto al Bait ul-Mal. Amr ibn Shu'aib narró de su padre, de su abuelo, que se le preguntó al Profeta ﷺ sobre la Luqatah (objeto hallado en el camino), y dijo: "Lo que se encuentre en el camino de uso público o en la aldea, debéis anunciarlo durante un año; si alguien lo reclama, dádselo, y si no, será vuestro; pero si se encuentra en lugares en ruinas, entonces se debe pagar un quinto de ello y del tesoro escondido (Rikaz) al Bait ul-Mal", narrado por Abu Dawud.

With regards to minerals, they are of two kinds: one is of a limited quantity that is not considered significant. The other is of an uncountable quantity. As for the first type it can be an individual property, owned singularly and treated like the hidden treasure (Rikaz) where a fifth of it is paid to the Bait ul-Mal. Amr ibn Shua’ib narrated from his father, from his grandfather that the Prophet was asked about the Luqatah (article picked from the road) he said: “That which was picked from the publicly used road, or the village, you have to announce it for one year, if anyone demands it, give it to him, and if not, it would be yours; but if it is found in sites of ruin, then a fifth of it and of the hidden treasure (Rikaz) has to be paid to the Bait ulMal”, narrated by Abu Dawud.

En cuanto a la cantidad incontable que no puede agotarse normalmente, es propiedad pública y no debe poseerse de forma individual, por lo que narró At-Tirmidhi de Abyadh ibn Hammal, que acudió al Profeta ﷺ y le pidió que le concediera una tierra con sal, y se la concedió. Cuando se marchó, una persona presente con el Profeta ﷺ dijo: “¿Sabes lo que le has concedido? Le has concedido el agua incontable (Al-‘udd)”. Entonces el Profeta ﷺ se la quitó. Él la comparó (en este hadiz) con el agua incontable (Al-‘Udd) porque no se agota. Así pues, este hadiz indica que el Profeta ﷺ concedió la montaña salina a Abyadh ibn Hammal, lo que significa que es lícito conceder una mina de sal. Sin embargo, cuando se dio cuenta de que se trataba de una de las minas permanentes o continuas que no se agotan, revocó su concesión y la retiró, prohibiendo así su posesión por parte de individuos, ya que es propiedad pública. Lo que aquí se quiere decir no es la sal, sino la mina de sal. La prueba de ello es que, cuando supo que no se agotaba, prohibió su posesión privada, a pesar de que sabía que era sal y de que inicialmente la había concedido. Por tanto, su prohibición se debió a que no se agota. Abu Ubayd dijo: “En cuanto a que el Profeta ﷺ concediera a Abyadh ibn Hammal la sal de Ma’reb y luego se la quitara, lo hizo considerando que era una tierra muerta (sin uso) que Abyadh iba a revivir y cultivar”.

As for the uncountable quantity which cannot be normally depleted, it is a public property and should not be possessed individually due to what At-Tirmidhi narrated from Abyadh ibn Hammal that he came to the Prophet and asked him to grant him a salt laden land, and he granted it to him. And when he left, one person in attendance with the Prophet said, “Do you know what you granted him? You granted him the uncountable water (Al-‘udd)”. He then took it away from him.” He compared it (in this Hadith) with the uncountable (Al-‘Udd) water because it does not deplete. So this Hadith indicates that the Prophet granted the salty mountain to Abyadh ibn Hammal, which means that it is allowed to grant a salt mine. However, when he realised that it was of the permanent or continuous mines which are nondepletable, he reversed his grant and took it back thereby prohibiting its ownership by individuals as it is a public property. What is meant here is not the salt, but rather the salt mine. The evidence for this is that when he knew it was non-depletable he prohibited its private ownership, despite the fact that he knew it was salt and that he had initially granted it. So its prohibition was due to its being non-depletable. Abu Ubayd said, “With regards to his (i.e. the Prophet) granting to Abyadh ibn Hammal of the salt (found) in Ma’reb, then taking it away from him, he did it considering it as a dead (unused) land which Abyadh was going to revive and cultivate.

Cuando el Profeta ﷺ se dio cuenta de que incluía agua incontable (‘Udd), que contiene material inagotable, como el agua de los manantiales y los pozos,

When the Prophet realised it included uncountable (‘Udd) water, which contains non-depletable material like the water of the springs and wells,

Él lo revocó, porque es la Sunnah del Profeta ﷺ en relación con los pastos, el fuego y el agua, en los que todas las personas son copartícipes en la posesión.

he revoked it, because it is the Sunnah of the Prophet in relation to pasture, fire and water, for which people are all associates in possession.

Por tanto, no le gustó que la posesión se limitara a una sola persona con exclusión de los demás». Dado que la sal era de los minerales, el cambio de opinión del Profeta ﷺ respecto a su concesión a Abyadh se considera una causa (Illah) para la prohibición de su posesión por parte de individuos, es decir, que se trata de una mina mineral incontable (‘Udd), y no porque la sal fuera incontable (‘udd). De la lectura de este Hadiz se desprende que la causa (Illah) para impedir la concesión de la mina de sal mineral es que era incontable (‘Udd), es decir,

So he disliked the limiting of possession to one person to the exclusion of others.” Since salt was of the minerals, the Prophet change of mind about its granting to Abyadh is considered a reason (Illah) for the prohibition of its ownership by individuals, i.e. that it is an uncountable (‘Udd) mineral mine, not because it comprised uncountable (‘udd) salt. It appears from examining this Hadith that the reason (Illah) for preventing the grant of the salt mineral mine is because it was uncountable (‘Udd) i.e.

no agotado. Parece, por la narración de Amr ibn Qais, que la sal en este incidente es un mineral (mina), porque dijo: "la mina (mineral) de sal". Parece, por las palabras de los juristas, que consideraron la sal de los minerales, por lo que el Hadiz estaría relacionado con los minerales y no con la sal específicamente.

not depleted. It appears from the narration of Amr ibn Qais that the salt in this incident is a mineral (mine) because he said, “the mine (mineral) of salt”. It appears from the words of the jurisprudents, that they considered the salt of the minerals, so the Hadith would be related to minerals and not to salt specifically.

Con respecto a la narración de Abu Dawud de que el Profeta ﷺ concedió a Bilal ibn Al-Harith Al Muzni las minas de Qabaliah; y también a lo que narró Abu Ubaid en su libro (Al Amwal) de Ikrimah, quien dijo: “El Profeta ﷺ concedió a Bilal tal tierra desde tal lugar hasta tal lugar, y lo que existiera en ella de montañas o minerales”, este hadiz no contradice el hadiz de Abyadh. Más bien, este hadiz debe interpretarse en el sentido de que los minerales que el Profeta ﷺ concedió a Bilal eran limitados, y por ello era permitido concederlos, tal como hizo el Profeta ﷺ cuando primero concedió el mineral de sal a Abaydh. No debe interpretarse este hadiz como un permiso para conceder tales minerales en términos absolutos, porque entonces contradiría lo que hizo el Profeta ﷺ cuando retiró los minerales que había concedido al darse cuenta de que eran inagotables (‘Udd), y que no se agotaban normalmente. Por tanto, los minerales que el Profeta ﷺ concedió deben interpretarse como limitados y que se agotan con facilidad.

With regards to Abu Dawud’s narration that the Prophet granted Bilal ibn Al-Harith Al Muzni the minerals (mines) of the Qabaliah; and also what Abu Ubaid’s narrated in his book (Al Amwal) from Ikrimah that he said: “The Prophet granted Bilal such a land from such a place to such a place, and that which existed in it of mountains or minerals”, this Hadith does not contradict the Hadith of Abyadh. This Hadith is rather to interpret that these minerals which the Prophet granted to Bilal were limited, and thus allowed to be granted, as the Prophet did when he first granted the salt mineral to Abaydh. This Hadith should not be interpreted as a permission to grant such minerals in absolute terms, because it would then contradict with what the Prophet did when he took back the minerals which he granted when he realised it was uncountable (‘Udd), and not normally depleted. So the minerals which the Prophet granted are to be interpreted as being limited and they (easily) deplete.

Esta regla, según la cual los minerales inagotables e ilimitados se consideran propiedad pública, abarca todos los minerales, ya sea que se encuentren en la superficie de la tierra, donde las personas pueden alcanzarlos y utilizarlos sin gran esfuerzo, como la sal, el carbón, el zafiro, el rubí y similares; o que sean minerales del subsuelo, a los que solo se puede acceder mediante trabajo, como los minerales de oro, plata, hierro, cobre, plomo y similares. Asimismo, no importa si son sólidos, como el cristal, o fluidos, como el petróleo. Todos ellos son minerales, y quedan comprendidos dentro del significado del Hadiz.

This rule, that the uncountable and undepleted minerals are considered a public property, includes all minerals, whether they on the surface of the earth where people may reach and use them without great effort, such as salt, coal, sapphire, ruby, and the like. Or whether they were of the subsurface minerals, which are reachable only with work, like the minerals of gold, silver, iron, copper, lead and the like. And also whether they are solid like crystal, or fluid like oil. All of them are minerals, which are included within the meaning of the Hadith.

En cuanto a las cosas cuya naturaleza impide que caigan bajo el dominio de la propiedad individual, se trata de los bienes que consisten en utilidades públicas. Aunque pertenecen a la primera categoría por ser de las utilidades de la comunidad, se diferencian de ella, sin embargo, en su naturaleza, que impide que sean poseídas por individuos.

As for the things whose nature prevents them from coming under the domain of individual ownership, they are the assets which consist of the public utilities. Although they fall within the first category because they are from the community utilities, they differ however from it in respect of their nature which prevents them from being possessed by individuals.

El agua, por ejemplo, podría ser poseída por individuos, pero esto está prohibido si la comunidad no puede arreglárselas sin ella, a diferencia del caso de los caminos, que ciertamente no pueden ser poseídos por ningún individuo.

Water, for example, could be possessed by individuals, but this is prohibited if the community cannot manage to live without it, unlike the case with roads which certainly cannot be owned by any individual.

Por lo tanto, aunque la evidencia de esta categoría es que la razón divina (Illah) le es aplicable y que pertenece a los beneficios de la comunidad,

Therefore, although the evidence for this category is that the divine reason (Illah) is applicable to it and that it is from the community utilities,

sin embargo, por su naturaleza indica que pertenece al dominio público. Esta categoría incluye las calles, los ríos, los mares, los lagos, los canales públicos, los golfos, los estrechos y similares. También se incluyen cosas como las mezquitas, las escuelas estatales, los hospitales, los parques infantiles, los refugios, etc.

however its nature indicates that it belongs to the public property. This category includes roads, rivers, seas, lakes, public canals, gulfs, straits and the like. Also included are things like Masjid, State schools, hospitals, playgrounds, shelters etc.