Wajibi ne a tabbatar da cewa an biya dukkan muhimman bukatun kowa, kuma an biya su gaba ɗaya ga kowane mutum daban, sannan a tabbatar an sauƙaƙa wa kowane mutum don ya biya ƙarin bukatunsa (bukatun da ba su da muhimmanci) zuwa mafi girman matsayin da zai yiwu.

It is obligatory to guarantee that all the basic needs are met for everyone, and are completely met on an individual basis, and to guarantee that every individual is facilitated to satisfy the extra needs (non-essential needs) to the highest level possible.

Wannan maƙala tana da sassa biyu: na farko, tabbatar da cewa an biya buƙatu na asali, na biyu kuma, sauƙaƙa biyan buƙatu na jin daɗi.

This article has two halves: firstly, guaranteeing that the basis needs are satisfied and secondly, facilitation of the satisfaction of the luxurious needs.

Rabin farko yana da dalilai da yawa a kansa, domin Mai Shari'a (SWT) ya ƙarfafa neman abin rayuwa, neman arziki da aiki, kuma ya sanya neman arziki a matsayin wajibi; Allah (SWT) ya ce:

The first half has several evidences for it, since the Legislator (swt) encouraged earning, seeking provision and effort, and made the effort to earn provisions a duty; Allah (swt) said:

"Sai ku yi tafiya a kan gangaren ƙasarta, ku ci daga arzikinsa." (TMQ 67:15) da kuma:

“So walk among its slopes and eat of His provision.” (TMQ 67:15) and:

"Idan an kammala sallah, to ku watsu a cikin ƙasa, kuma ku nemi falalar Allah (SWT)." (Suratul Jumu'a, 62:10). Annabi ﷺ ya ce:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah (swt).” (TMQ 62:10). The Prophet said:

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

"Ya isa ga mutum zunubi ya isa cewa yana sakaci da wanda yake ciyarwa." (Abu Dawud ne ya ruwaito shi, da isnadin da Al-Nawawi ya tabbatar da ingancinsa daga ‘Abdullahi (SWT) b. ‘Amru b. Al-‘As). Wannan shi ne asalin tabbatar da cewa mutum ya biya dukkan bukatunsa na asali ta hanyar aikinsa. Saboda haka Allah (SWT) ya sanya aiki ya zama wajibi ga namijin da ke bukata kuma yana iya aiki, domin ya biya bukatunsa. Ma’ana, aiki wajibi ne a kan wannan mutumin mai iya aiki, idan kuma bai yi shi ba zai sami azaba kamar yadda yake a kowane wajibi. Dangane da mata, da kuma mazan da ba su iya aiki, wajibi ne a ba su nafaka, kuma wannan hakki ne da ya rataya a wuyansu, kuma Gwamnati tana da alhakin samar da shi. Ciyar da mata wajibi ne a kan miji; Annabi ﷺ ya ce:

“It is sufficient sin for a man that he neglects him whom he maintains.” (reported by Abu Dawud with an chain that Al- Nawawi authenticated from ‘Abd Allah (swt) b. ‘Amru b. Al-‘As). This is the origin in guaranteeing the person’s satisfaction of all their basic needs through his earning. So Allah (swt) made work a duty upon the needy male who is capable in order for him to satisfy his needs. This means that work is compulsory on this capable person and if he does not undertake it he would be punished as is the case with every duty. As for women, and those men who are incapable of work, it is a duty to provide them with maintenance and this is a binding right for them, and the State is bound to provide it. Maintenance of the wife is a duty upon the husband; the Prophet said:

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

"Yana wajaba a kansa abincinsu da suturarsu bisa ga abin da aka sani." Nafaqar yara wajibi ne a kan ubansu; Allah (SWT) ya ce: "A kan uba akwai abincin uwayen da tufafinsu bisa ga abin da aka sani." (Suratul Bakara 2:233), kuma Manzon Allah ﷺ ya ce wa Hind:

“Upon you is their provision and their clothing according to what is acceptable”. Maintenance for the children is a duty upon their father; Allah (swt) said: “Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger of Allah (pbuh) said to Hind:

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

"Ka ɗauki abin da ya ishe ka da ɗanka bisa ga abin da aka yarda da shi." bayan ta koka cewa Abu Sufyan mutum ne mai kullewa. Nafaƙar magaji; Allah (SWT) ya ce:

“Take whatever is sufficient for you and your child according to what is acceptable.” after she had complained that Abu Sufyan was a miserly man. Maintenance for the inheritor; Allah (swt) said:

"Waɗanda suke gāje za su ɗauki nauyin haka dai."" (TMQ 2:233) bayan maganarSa (swt):

“An heir shall be chargeable in the same way.” (TMQ 2:233) after His (swt) words:

"Wajibi ne a kan uba ciyarwa da tufafin uwaye bisa ga abin da aka sani." (Suratul Bakara, 2:233), don haka Shari'a ta wajabta ciyar da mace ba tare da wani sharadi ba a kan wanda zai gaje ta, domin ba ta sanya neman abin rayuwa ya zama wajibi a kanta ba, kuma ta wajabta a kansa ciyar da 'yan maza marasa iya aiki, idan sun talauce.

Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), so the Shari’ah obligated the maintenance of the female without restriction upon the inheritor, since it did not make seeking an earning a duty upon her, and obligated upon him the maintenance for the incapable males, if they were poor.

In rashin wanda ya wajaba ya biya nafaka, ko kuma idan yana nan amma bai iya biyan nafakar ba, Shari'a ta wajabta wannan nafaka a kan Bayt Al-Mal, wato, a kan Gwamnati. An ruwaito cewa Abu Hurairah ya ce: Manzon Allah ﷺ ya ce:

In the absence of anyone who was obligated to pay maintenance, or if they were present but unable to pay the maintenance, the Shari’ah obligated this maintenance upon the Bayt Al-Mal, in other words, upon the State. It is narrated that Abu Hurayrah said: The Messenger of Allah (pbuh) said:

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

“Duk wanda ya mutu daga cikin Musulmai yana barin dukiya, dukiyar za ta koma ga magadansa; kuma idan ya bar marayu (masu dogaro), to, mu ne za mu kula da su.” (Bukhari da Muslim suka ruwaito daga Abu Hurairah), kuma al-kall shi ne mai rauni wanda ba shi da uba ko da. A wata hanyar ruwaya kuma an ambata cewa:

“If somebody dies (among the Muslims) leaving some property, the property will go to his heirs; and if he leaves orphans (dependents), we will take care of them.” (agreed upon from Abu Hurayrah), and the kall is the weak who has no father or son. In another chain of the narration it is mentioned:

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

"Duk wanda ya bar dukiya, to za ta koma ga magajinsa, kuma duk wanda ya bar bashi da iyali, to sai a kawo lamarin gare ni, kuma ni zan ɗauki nauyinsa," (wanda Muslim ya ruwaito daga Jabir). Al-Diya'u kuma, wato, yara ne; an ambata a cikin ƙamus ɗin Al-Muhit cewa: "Al-Diya'u kuma yara ne." Don haka ta waɗannan hujjoji Shari'a ta tabbatar da biyan buƙatun asali na mabukata idan sun kasance mata, ko namiji wanda ba shi da ikon samun abin rayuwa, ko kuma idan abin da yake samu bai isa ba.

“If anyone leaves property, it goes to his heir and if anyone leaves debt and dependants, let the matter come to me and I shall be responsible,” (reported by Muslim from Jabir), and the Daya’an is in other words, the children; it is mentioned in Al-Muhit dictionary: “Al-Diya’ is also the children”. So through these evidences the Shari’ah has guaranteed the fulfilment of the basic needs of the poor if they were female, or a male who was not capable of earning or if his earnings were not enough.

Wanda ba shi da ikon aiki a fahimtar Shari'a shi ne wanda ko dai ba zai iya yin aiki ba a zahiri, ko kuma wanda ba shi da ikon aiki daga mahangar doka, wato wanda ba zai iya samun aikin da zai sami abin dogaronsa ta hanyarsa ba. Dukansu biyun ana ɗaukar su a matsayin marasa ƙarfin aiki.

The incapable according to the Shari’ah is either the one literally unable to work, or the one who is incapable from the view of the law, meaning the one who is unable to find work through which he could gain his earning. Both of these are considered incapable.

Ta hanyar waɗannan dalilai, Shari'a ta tabbatar musu da biyan dukkan bukatunsu na asali ta hanyar nafaqa, ga mace ba tare da wani sharadi ba, da kuma ga maza waɗanda ko dai ba su iya aiki a zahiri ko kuma a shari'ance, kuma wannan da farko yana kan miji da duk wanda ya gaji dukiyarsa, idan kuwa ba a same su ba ko kuma ba su iya ba, to yana kan Bayt Al-Mal, wato Gwamnati.

Through these evidences the Shari’ah guaranteed them the fulfilment of all of their basic needs by maintenance, for the female without restriction, and for those men who are either literally or legally incapable, and this is initially upon the husband and any inheritor, and if they were not found or were incapable then upon the Bayt Al-Mal, in other words, the State.

Domin Shari'ah ta tabbatar da cewa Bayt Al-Mal zai iya aiwatar da wannan kulawa, an ba da kulawa ta musamman ga wasu takamaiman kuɗin shiga, don haka Bayt Al-Mal yana da wani sashe na Zakkar talakawa.

In order for the Shari’ah to guarantee that the Bayt Al-Mal could carry out this maintenance, special concern is given to specific income, and so the Bayt Al-Mal has a section for the Zakah for the poor:

"Kuɗin zakka an keɓe shi ne kawai ga talakawa da mabukata." har zuwa kalmomin: "Da kuma matafiyi [wanda ya makale]." (TMQ 9:60). Idan zakka ba ta isa ba, to dole ne a biya kuɗin kulawa daga sauran kuɗin shiga zuwa Bayt Al-Mal saboda faɗin Annabi ﷺ:

“Zakah expenditures are only for the poor and for the needy.” until the words: “And for the [stranded] traveller.” (TMQ 9:60). If the Zakah is not sufficient, then the maintenance must be paid from other income to the Bayt Al-Mal due to the words of the Prophet :

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

"Duk wanda ya bar bashi da iyalai, to al'amarin ya zo gare ni kuma ni ne zan ɗauki nauyinsa" (Muslim ya ruwaito daga Jabir), wato, yana nufin nauyi ya rataya a kan Gwamnati, saboda faɗarsa:

“If anyone leaves debt and dependants, let the matter come to me and I shall be responsible” (reported by Muslim from Jabir), in other words, upon the State, and due to his words:

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Imam (shugaba) mai tsaro ne, kuma shi ne ke da alhakin al'ummarsa" (Al-Bukhari ya ruwaito shi daga Abdullah bin Umar), kuma daga cikin manyan nauyin da ke kan shugaba ga al'ummarsa akwai tabbatar da biyan bukatunsu na asali. Saboda haka, ana samar da kula da su daga kudin shiga na Bayt Al-Mal, tun da raba abinci ga talakawa yana cikin ayyukan Gwamnati. Idan tabbataccen kudin shiga na Bayt Al-Mal bai isa ba, za a sanya haraji a kan attajiran Musulmi gwargwadon abin da zai isa wajen samar da wannan kula, kuma za a karbe shi daga gare su da karfi domin a kai shi Bayt Al-Mal saboda wannan kula, domin wannan na daga dalilan da Khalifa zai iya sanya haraji. Wannan saboda idan Zakkah da tabbataccen kudin shiga na Bayt Al-Mal ba su isa su samar da kula ba, to sai ya zama wajibi a kan dukkan Musulmi; Manzon Allah ﷺ ya ce:

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from Abdullah Bin Umar), and amongst the most important responsibilities to his subjects is to guarantee the fulfilment of their basic needs. Therefore, their maintenance is provided from the income of the Bayt Al-Mal, since it is from the State responsibilities to distribute the maintenance to the poor. If the confirmed income of the Bayt Al-Mal was not sufficient, taxes would be imposed upon the rich Muslims in accordance with what would be enough to provide this maintenance, and it would be taken from them by force in order to get it to the Bayt Al-Mal for the sake of this maintenance, since this is from the reasons that the Khalifah can impose taxes. This is because if the Zakah and the confirmed income of the Bayt Al-Mal is not sufficient to provide the maintenance, then it becomes a duty upon all of the Muslims; the Messenger (pbuh) said:

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

"Duk lokacin da mutanen wani yanki suka tashi suna da wani mai yunwa a cikinsu, to alkawarin Allah da kariyarsa a gare su ta kau." (Ahmad ya ruwaito shi daga Ibn Umar, Ahmad Shakir kuma ya tabbatar da ingancinsa), wannan hadisi ne da ke nuna bukatar ciyar da mai yunwa, kuma yana tare da zargi, don haka bukatar tana da tabbaci, wanda hakan ke nuna cewa wajibi ne a kansu. Saboda haka, Khalifa zai iya sanya haraji ga wanda yake da ikon biyan su, kuma ya karbe su daga gare su ko da da karfi idan ya zama wajibi, domin yana aiwatar da wani wajibi.

“Whenever the people of an area wake up with a hungry person amongst them, then Allah (swt)’s covenant and protection to them is absolved.” (reported by Ahmad from Ibn Umar and authenticated by Ahmad Shakir), which is a report that implies a request to feed the hungry, and is connected to a blame, and so the request is definite, which therefore indicates that it is obligatory upon them. Therefore, the Khalifah can impose taxes upon who is capable of them, and take it from them even by force if necessary, since he is executing a duty.

Duk waɗannan hujjoji ne da ke nuna cewa Shari'ah ta wajabta tabbatar da biyan dukkan muhimman bukatun kowane mutum ɗaya-ɗaya, kuma ta ƙayyade kuɗin shiga da ke tabbatar da cika wannan biyan, da kuma tabbatar da aiwatar da shi da ci gaba da yin sa.

This is all evidence that the Shari’ah obligated guaranteeing the satisfaction of all the basic needs for all the individuals, on an individual basis, and specified the income which guarantees the undertaking of this fulfilment, and guarantees its undertaking and continuation of it.

Wannan yana daga mahangar tabbatar da biyan bukatun kowane mutum, mutum-mutum. Dangane da mahangar cewa biyan dukkan bukatun asali, hakikanin rayuwar mutum shi ne bukatunsa na asali su ne abinci, sutura da matsuguni, kuma nassosin Shari'a sun tabbatar da bayarwa (nafaqah), kuma nafaqah ita ce abinci, sutura da matsuguni. Bayan haka, akwai dalilai da ke nuna cewa wadannan abubuwa uku (abinci, sutura, da matsuguni) su ne bukatun asali, kuma duk abin da ya wuce haka karin abu ne kawai.

This is from the angle of guaranteeing the fulfilment for all of the individuals, on an individual basis. As for the angle that the fulfilment is of all the basic needs, the reality of life for the individual is that the basic needs are food, clothing and shelter, and the Shari’ah evidences which came guaranteed maintenance, and maintenance is food, clothing and shelter. Above and beyond that there are evidences that indicate that these three (food, clothing, and shelter) are the basic needs, and anything else is surplus and extra.

Game da hujjojin cewa nafaka abinci ne, tufafi da matsuguni, Allah (SWT) ya ce:

As for the evidences that maintenance is food, clothing and shelter, Allah (swt) said:

“Ga uban ne kuma wajibi ne ya samar wa uwaye abinci da tufafinsu bisa ga abin da aka sani.” (TMQ 2:233) Kuma (Allah) ya ce: “Ku zaunar da su a wani sashe na inda kuke zaune gwargwadon iyawarku.” (TMQ 65:6) Kuma ya ce: “Daga matsakaicin abin da kuke ciyar da iyalanku da shi.” (TMQ 5:89). Don haka Allah (SWT) ya bayyana cewa abinci, tufafi da wurin zama su ne nauyin ciyarwa. Annabi ﷺ ya ce game da mata, wato matan aure:

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233) and said: “Lodge them [in a section] of where you dwell out of your means.” (TMQ 65:6) and said: “From the average of that which you feed your [own] families.” (TMQ 5:89), and so Allah (swt) clarified that food, clothing and shelter is maintenance. The Prophet said about women, in other words, wives:

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

"Kuma haƙƙinsu a kanku shi ne ku ciyar da su, ku kuma suturta su da abin da yake nagari" (Al-Tirmidhi ne ya ruwaito shi, kuma ya tabbatar da ingancinsa daga Amr b. Al-Ahwas). A wata riwayar kuma ya ce:

“And their right over you is that you provide for them and dress them with what is good” (reported and authenticated by Al- Tirmidhi fromAmrf b. Al-Ahwas). In another narration he said:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

"Haƙƙinsu a kanku kuwa shi ne ku ciyar da su, ku tufatar da su da abin da ya dace." (Muslim ne ya ruwaito daga Jabir). Waɗannan su ne hujjojin cewa nafaƙa abinci ne, tufafi da matsuguni, kuma waɗannan su ne bukatun farko. Uthman bin Affan ya ruwaito cewa Annabi ﷺ ya ce: "Ɗan Adam ba shi da haƙƙi a cikin wasu abubuwa in ban da waɗannan: Gida da yake zaune a cikinsa, tufa da take rufe tsiraicinsa, da Jilf (wani yanki na burodi) da ruwa." (Hasan ne). Dangane da hujjojin cewa abinci, tufafi da matsuguni su ne bukatun farko, kuma duk abin da ya wuce haka ƙari ne, an ruwaito daga Annabi ﷺ cewa ya ce:

“And their right over you is to provide for them and cloth them with what is acceptable.” (reported by Muslim from Jabir). These are evidences that the maintenance is food, clothing and shelter, and that these are the basic needs. Uthman bin 'Affan narrated that the Prophet (s.a.w) said: "There is no right for the son of Adam in other than these things: A house which he lives in, a garment which covers his nakedness, and Jilf (a piece of bread) and water." (Hasan) As for the evidences that food, clothing and shelter are the basic needs and anything else is extra, it is narrated from the Prophet that he said:

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

"Babu wani haƙƙi ga ɗan Adam a cikin wani abu banda waɗannan: gida da zai zauna a ciki, guntun burodi, tufafin da zai rufe tsiraicinsa ('Awrah), da ruwa." Kuma an ruwaito shi da wata kalma daban.

“There is no right for the son Adam in other than these things: a house to live in, a piece of bread, a garment which covers his nakedness (‘Awrah), and water.”. And it is narrated with a different wording:

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

“Ɗan Adam ba shi da haƙƙi a kan komai sai waɗannan: gida mai masauki, sutura mai rufe ‘Awrah (sassan jiki da dole ne a rufe su a bainar jama'a), guntun burodi, da ruwa.” (Al-Tirmidhi ne ya ruwaito shi, kuma ya ce Hasan Sahih ne). Abin da ke cikin ruwayoyin biyu ya nuna cewa abin da aka ambata a cikinsu, wato abinci, sutura da masauki: “inuwar gida”; “gida mai masauki”; “sutura guda da za ta rufe ‘Awrah”; “guntun burodi da ruwa” ya isa ya wadatar. Haka kuma maganarsa a cikin ruwayar: «فَمَا فَضَلَ عَنْ هَذَا فَلَيْسَ لابْنِ آدَمَ فِيهِ حَقٌّ» — “Abin da ya wuce wannan, to babu haƙƙin ɗan Adam a cikinsa.”

“The son of Adam has no right to anything except these: a house to live in, a clothing to cover his ‘Awrah (parts of body that must be covered in public), a chunk of bread, and water.” (reported by Al-Tirmidhi who said it is Hasan Sahih). The wording of the two narrations indicates that what has been mentioned in these narrations, which was food, clothing and shelter: “shade of a house”; “a house to live in”; “a piece of clothing to cover his ‘Awrah”; “a chunk of bread and water” is enough and sufficient. And his words in the narration: .» فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق «.

"kuma ɗan Adam ba shi da haƙƙi a cikin wani abu da ya wuce hakan" ya bayyana sarai cewa waɗannan uku su ne muhimman buƙatu. Saboda haka, waɗannan hadisai guda biyu suna nuna cewa muhimman buƙatu sune abinci, tufafi da matsuguni, kuma duk abin da ya wuce haka ba muhimmin buƙata ba ne. Idan aka biya waɗannan uku, to an biya muhimman buƙatun mutane. Dangane da hujjar cewa wannan biyan dole ne ya zama cikakke, wannan ya zo ne a cikin nassoshi, inda aka ambata cewa wannan biyan dole ne ya zama na hankali (Bilma'ruf), kuma ya zama adadi mai isa, tun da Allah (SWT) ya ce: "bisa tsari mai kyau (Bilma'ruf)" a cikin maganarsa (SWT):

“and the son of Adam has no right in anything surplus to that” is absolutely clear that these three are the basic needs. Therefore, these two narrations relate that the basic needs are food, clothing and shelter, and anything extra is not basic. By fulfilling these three, the basic needs of individuals would have been satisfied. As for the evidence that this satisfaction must be complete satisfaction, this is what was related in the evidences when it mentioned that this fulfilment must be reasonable (Bilma’ruf), and be of a sufficient amount, since Allah (swt) said: “on a reasonable basis (Bilma’ruf)” in His (swt) words:

"Wajibi ne a kan uba ya ciyar da uwayen (yara) da suturta su bisa abin da aka sani na alheri." (TMQ 2:233), kuma Manzon Allah ﷺ ya ce: "bisa abin da aka sani na alheri (Bilma'ruf)" a cikin maganarsa:

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger (pbuh) said: “reasonable (Bilma’ruf)” in his words:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

"Kuma hakkinsu a kanku shi ne ku ciyar da su, ku kuma tufatar da su da abin da ya dace." Ma'anar abin da ya dace (Bilma'ruf) kuwa, a wata kalma, shi ne abin da yake karbabbe ko abin da ake ganin ya dace tsakanin mutane. Kuma ya ce: "abin da ya isa" a cikin maganarsa ga Hind: ﷺ

“And their right over you is to provide for them and cloth them with what is acceptable”. And the meaning of what is reasonable (Bilma’ruf), is in other words, what is acceptable or reasonable between people. And he said: “whatever is sufficient” in his words to Hind:

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

"Ka karɓi abin da zai isar maka da ɗanka na abin da ya dace (Bil-ma'ruf)" (an amince da shi daga riwayar Aisha (ra)), don haka ya ambaci cewa ya zama adadi mai isarwa. Wannan yana nuna cewa biyan buƙata ya zama cikakke, ko kuma a wata ma'ana, dole ne a biya dukkan buƙatun asali bisa ga abin da ya dace a tsakanin mutane. Don haka isarwa sharaɗi ne, wato har sai an biya bukatun abinci, sutura da wajen zama. Tare da isarwa, yana da sharaɗi cewa wannan isarwa ta kasance bisa abin da ya dace, wato ba kawai isarwa a mafi ƙanƙantar ma'auni ba, sai dai isarwa bisa abin da ya dace a ƙasar da suke zaune da kuma tsakanin mutanen da suke zama tare da su. Saboda haka an tabbatar da cewa biyan buƙata dole ne ya zama cikakke, kuma duk wannan ita ce hujja ga rabin farko na wannan maƙala.

“Take whatever is sufficient for you and your child that is acceptable (Bilma’ruf)” (agreed upon from the narration of Aisha(ra)), and so it mentions that it should be a sufficient amount. This indicates that the satisfaction should be complete, or in other words, all of the basic needs should be satisfied according to what is reasonable amongst the people. So sufficiency is a condition, in other words, until they are satisfied by food, covered in clothes, and have accommodation. Along with sufficiency, it is a condition that this sufficiency is met by what is reasonable, in other words, not simply sufficient by the lowest criteria, but rather sufficient by what is reasonable in that country which they live, and the people that they live amongst. Accordingly it is confirmed that the satisfaction must be complete, and all of this is the evidence for the first half of the article.

Bugu da ƙari, dalilan Shari'ah ba su wajabta biyan buƙatun asali na mutane ɗaya-ɗaya kawai ba; a maimakon haka, sun kuma wajabta biyan buƙatun asali na Ummah ta hanyar tabbatar da tsaro, kulawar lafiya da ilimi ga 'yan ƙasa.

Additionally, the Shari’ah evidences did not obligate meeting the basic needs of the individuals person by person alone; rather they also obligated fulfilling the basic needs of the Ummah by ensuring security, medical care and education for the citizens.

Tsaro yana daya daga cikin manyan wajibai na Dawla, domin tana yada aminci da kariya ga 'yan ƙasarta, har ta kai ga Dawla ta rasa matsayinta idan ba ta iya samar da shi ba. Saboda haka yana daga sharuɗɗan Dar Al-Islam cewa Dawlar Musulunci ta kasance tana iya kiyaye tsaronta da ƙarfinta, kuma shi ya sa lokacin da Manzon Allah ﷺ ya sanar da Musulmi game da wurin hijirarsu, abu na farko da ya ambata shi ne tsaro. Ya ce wa sahabbansa a Makka kamar yadda Ibn Ishaq ya ruwaito a cikin Sirarsa:

Security is one of the primary obligations of the State, since it spreads security and safety for its citizens, to the point that the State loses its entity if it is not able to provide it. Accordingly it is a condition in Dar Al-Islam that the Islamic State is capable of preserving its security with its own powers, and this is why when the Messenger of Allah (pbuh) informed the Muslims about the abode of their emigration, the first thing he mentioned was security. He said to his companions in Makkah according to what Ibn Ishaq reported in his Sirah:

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

"Allah (swt) ya sanya muku 'yan'uwa masu taimakon juna da wurin zama da kuke jin tsaro a cikinsa," haka kuma lokacin da Ansarawa suka hadu da Manzon Allah ﷺ da abokinsa Abu Bakr (ra), abu na farko da suka ce musu, kamar yadda Ahmad ya ruwaito da sanadi ingantacce daga Anas, shi ne: فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ . Wato: Kimanin Ansarawa dari biyar suka tarbe su, har suka isa gare su. Sai Ansarawa suka ce: "Ku tafi, kuna cikin aminci, ana kuma yi muku biyayya."

“Allah (swt) made fellow brothers for you and a settlement that you feel safe in”, and similarly when the Ansar met the Messenger of Allah (pbuh) and his companion Abu Bakr (ra), the first thing they said to them as reported by Ahmad with an authentic chain from Anas: . فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

"Sun tarbe su da kimanin ɗari biyar daga cikin Ansar waɗanda suka ce: Ku tafi, cikin aminci da biyayya", don haka yaɗa tsaro ga 'yan ƙasa yana cikin muhimman ayyukan Gwamnati.

“They were received by about five hundreds of Ansar who said: Set off, safe and obeyed”, and so the spreading of safety for the citizens is from the essential duties of the State.

Lafiya da kula da lafiya suna cikin wajibcin Gwamnati, ta yadda dole ne su kasance cikin sauƙi ga 'yan ƙasa, ta fuskar asibitoci da dakunan shan magani, da kuma abubuwan amfani na jama'a da ake amfani da su wajen jinya ga Musulmi. Saboda haka, jinya ta wannan fuska tana cikin muradan jama'a da abubuwan amfani na jama'a. Muradan jama'a da abubuwan amfani na jama'a dole ne Gwamnati ta ɗauki nauyinsu, tun da suna cikin al'amuran da Gwamnati ke da alhakinsu, bisa ga faɗin Manzon Allah ﷺ:

Health and medical care are from the obligations of the State such that they must be readily available for the citizens, from the angle of clinics and hospitals, and public utilities used for treatment by the Muslims. So, medical treatment from this angle is part of the interests and public utilities. The interests and public utilities must be undertaken by the State since they are from the issues that the State is responsible over, in accordance with the words of the Messenger (pbuh) :

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Shugaba (sarki) mai kula ne, kuma yana da alhakin (za a tambaye shi) game da talakawansa." (Al-Bukhari ya ruwaito daga Abdullahi bn Umar). Wannan hadisi yana nuni gabaɗaya game da alhakin Gwamnati na kiwon lafiya da kulawar lafiya, domin suna cikin nauyin da ya wajaba a kan Gwamnati.

“The Imam (ruler) is a guardian, and responsible (and will be questioned) for his subjects.” (reported by Al-Bukhari from Abdullah Bin Umar). This text is general regarding the responsibility of the State for health and medical care since they are part of the obligatory responsibilities of the State.

Akwai dalilai na musamman game da lafiya da kula da magani: Muslim ya ruwaito daga Jabir wanda ya ce:

There are evidences specific to health and medical care: Muslim reported from Jabir who said:

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

Manzon Allah (SWT) ﷺ ya aika wani likita zuwa ga Ubayy b. Ka'b. Ya yanke jijiyar, sannan ya yi masa kuna da wuta. Al-Hakim ya rawaito a cikin Al-Mustadrak daga Zayd b. Aslam, daga mahaifinsa, wanda ya ce:

“Allah (swt)'s Messenger (pbuh) (may peace be upon him) sent a physician to Ubay b. Ka'b. He cut the vein and then cauterised it”. And Al-Hakim narrated in Al-Mustadrak from Zayd b. Aslam from his father who said:

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

"Na yi rashin lafiya mai tsanani a zamanin Umar b. Al-Khattab, wanda ya kira mini likita, sai ya dumama ni har na kasance ina tsotsar kwayar dabino saboda tsananin zafi."

“I fell severely sick at the time of Umar b. Al-Khattab who called a physician for me, he warmed me up to the extent I would suck on date pits due to the intense heat”.

A matsayinsa na shugaba, Manzon Allah ﷺ ya aiko da likita zuwa ga Ubayy, kuma Umar (RA), Khalifa na biyu mai shiryarwa, ya kira likita domin ya duba Aslam, wadanda shaidu ne guda biyu cewa lafiya da kula da lafiya na daga cikin muhimman bukatun al'umma wadanda dole ne Jiha ta tabbatar sun kasance a shirye ga duk wanda ya bukace su.

In his capacity as a ruler, the Messenger (pbuh) sent a doctor to Ubay, and Umar (ra), the second righteous Khalifah, called a doctor for Aslam to treat him, which are two evidences that health and medical care are from the essential needs of the citizens that the State must make sure are readily available for whoever needs them.

Shaidar cewa ilimi bukata ce ta asali kuwa: Manzon Allah ﷺ ya sanya fansar fursunonin kafirai ta zama cewa su koyar da yara goma daga cikin yaran Musulmi. Fansa tana cikin ganimar yaki, wadda ta mallakin Musulmi ne, kuma yarjejeniyar sahabbai ta kan ware wani adadi na musamman daga baitul-mali (Bayt Al-Mal) a matsayin albashin malaman makaranta.

As for the evidence of education (being a basic need), the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and the consensus of the companions on setting aside a specific amount from the treasury (Bayt Al-Mal) as salary for teachers.

Saboda haka, wajibi ne ga Gwamnati ta samar da tsaro, kulawar lafiya da ilimi ga dukkan 'yan ƙasa, kuma ta sanya hakan cikin kuɗaɗen baitul-mali, ba tare da nuna bambanci tsakanin Musulmi da Zimmi, ko mawadaci da matalauci ba.

Accordingly, it is obligatory upon the State to provide security, medical care and education for all of the citizens, and to make that part of the treasury issues, without any difference made between the Muslims and Dhimmi, or rich and poor.

Muhimmancin bukatun asali na mutum da al'umma ya bayyana ta bakin Manzon Allah ﷺ, cewa samar da waɗannan bukatu yana kama da mallakar duniya baki ɗaya, wata alama da ke nuna girman waɗannan bukatu. Al-Tirmidhi ya ruwaito daga Salamah ɗan ‘Ubayd Allah (SWT) ɗan Mihsan Al-Ansari, daga mahaifinsa, wanda sahabi ne, ya ce: Manzon Allah ﷺ ya ce:

The importance of the essential needs for the individual and Ummah is explained by the Messenger of Allah (pbuh) in that the provision of these needs is like possessing the world in its entirety, an allusion expressing the importance of these needs. Al-Tirmidhi reported from Salamah b. ‘Ubayd Allah (swt) b. Mihsan Al-Ansari from his father, who was a companion, said: The Messenger of Allah (pbuh) said:

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

"Duk wanda ya fara yininsa yana jin tsaron iyalinsa da lafiyar jiki; kuma yana da abincin yininsa, to kamar dai ya mallaki duniya ce." (Abu 'Isa ya ce wannan hadisi ne Hasan Gharib). Haka kuma Ibn Maja ya ruwaito shi da isnadi Hasan, kuma Abu Nu'aym yana da makamancin ruwaya a cikin Al-Hilyah daga Abu 'd-Darda', sai dai da karin kalmar 'duka', wato: "kuma duka."

“Whoever begins his day feeling family security and good health; and possessing provision for his day is as though he possesed the world” (Abu ‘Isa said this narration is Hasan Gharib). And similarly Ibn Maja reported it with a Hasan chain, and Abu Nu‘aym has a similar report in Al-Hilyah from Abu ’l Darda’, but with the extra part ‘all of it’, in other words:

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

kamar dai shi ne mallakin duniya gaba ɗaya.

“as though he possessed the whole world”.

Waɗannan dalilai duka suna nuna wajabcin tabbatar da biyan dukkan buƙatun asali ga kowane ɗan ƙasa ɗaya-ɗaya, ta fuskar abinci, sutura da matsuguni, kuma haka nan suna nuna wajabcin samar da muhimman ayyuka ga Ummah a faɗe, tun daga tsaro, lafiya har zuwa ilimi.

These evidences all indicate the obligation of guaranteeing the fulfilment of all the basic needs for all of the citizens individually, in terms of food, clothing and shelter, and in the same manner indicates the necessity of the wide provision of the essential services for the Ummah from security, health and education.

Dangane da rabi na biyu daga cikin maƙalar, wato sauƙaƙa biyan bukatu na alatu (bukatu da ba na wajibi ba), to wajibcin aiki a kan namijin da ya iya yana nuna cewa Shari'a ta sauƙaƙa biyan bukatun alatu kamar yadda take sauƙaƙa biyan bukatu na asali. Wannan saboda ƙarfafa neman abin rayuwa ba a takaita shi ga biyan bukatu na asali kawai ba, don haka wannan faɗin gaba ɗaya shaida ce cewa Shari'a tana ba mutum damar biyan bukatunsa marasa wajibi daga abin da ya samu. Haka kuma, izinin jin daɗin abubuwa masu kyau/halal shaida ce ta sauƙaƙa biyan bukatun alatu: Allah (SWT) yana cewa:

As for the second half from the article, facilitating the fulfilment of the luxurious needs (non-essential needs), then the obligation of work upon the capable male is an evidence for the facilitation of the fulfilment of the luxurious needs in the same manner as the basic needs. This is because the encouragement for earning is not restricted to the fulfilment of the basic needs, so this generality is evidence that the Shari’ah enables the individual to fulfil their non-essential needs from their earnings. Additionally, the permission to enjoy the good/lawful things is also an evidence for the facilitation of the fulfilment of the luxurious needs: Allah (swt) says:

"Ku ci daga cikin abubuwa masu kyau waɗanda Muka azurta ku da su." (TMQ 2:57); "Ka ce: Wane ne ya haramta adon Allah (SWT) wanda Ya fitar wa bayinsa, da abubuwan kyau na arziƙi?" (TMQ 7:32); "Kuma kada waɗanda suke bakin ciki wajen riƙe abin da Allah (SWT) Ya ba su daga falalarSa su yi zaton cewa hakan shi ne mafi alheri a gare su. A'a, shi ne mafi muni a gare su. Za a ɗaure wuyansu da abin da suka riƙe a Ranar Tashin Alƙiyama." (TMQ 3:180); "Ya ku waɗanda suka yi imani, kada ku haramta abubuwa masu kyau waɗanda Allah (SWT) Ya halatta muku." (TMQ 5:87); "Mai dukiya ya ciyar daga dukiyarsa." (TMQ 65:7); "Kuma kada ka manta da rabonka na duniya." (TMQ 28:77).

“Eat from the good things with which We have provided you.” (TMQ 2:57); “Say, who has forbidden the adornment of Allah (swt) which He has produced for His servants and the good [lawful] things of provision?” (TMQ 7:32); “And let not those who [greedily] withhold what Allah (swt) has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection.” (TMQ 3:180); “O you who have believed, do not prohibit the good things which Allah (swt) has made lawful to you.” (TMQ 5:87); : “Let a man of wealth spend from his wealth.” (TMQ 65:7); “And [yet], do not forget your share of worldy affairs.” (TMQ 28:77).

Duk waɗannan shaidu ne da ke nuna cewa Shari'ah ta halatta wa kowane mutum ya biya buƙatunsa marasa muhimmanci, don haka ta wannan izini ta ba shi damar biyan kansa. Haka kuma, abin da aka ruwaito game da haramcin rowa, da kuma tsawatarwa ga duk wanda ya haramta jin daɗin abubuwan halal, yana nuna wannan damar a fili.

All of this is evidence that the Shari’ah permitted every individual to fulfil his non-essential needs, so by this permission it enabled him to satisfy himself. On top of that is what has been related to the prohibition of miserliness, and rebuke of whoever prohibits the enjoyment of lawful things, which clearly indicates this enablement.