Dukiyar gwamnati ita ce duk dukiyar da hukuncin kashe ta ya dogara ga ra'ayi da ijtihadin Khalifah, kamar dukiyar da ake samu daga haraji, harajin kasa da Jizya.

State property is every wealth whose expenditure is determined by the opinion and Ijtihad of the Khalifah, such as the wealth derived from taxes, land tax and Jizya.

Dalilinsa shi ne cewa dalilan Shari'a sun nuna cewa ma'anar dukiyar Dawla ita ce izinin Mai Shari'a (SWT) ga Khalifah na ya kashe dukiya bisa ga ra'ayinsa da Ijtihadinsa. Manzon Allah ﷺ ya kasance yana kashe dukiyar da aka samu daga yaƙi bisa ga ra'ayinsa da Ijtihadinsa, haka nan dukiyar Jizya da harajin filaye waɗanda aka tara daga ƙasashe daban-daban. Akwai nassin Shari'a da ke nuna cewa an bar wa Manzon Allah ﷺ ya kashe ta yadda ya ga dama, wanda hakan shaida ce cewa Imam zai iya kashe wannan dukiya bisa ga ra'ayinsa da Ijtihadinsa, tun da aikin Manzon Allah ﷺ dalili ne na Shari'a, don haka hakan izini ne ga Imam ya kashe wannan dukiya yadda ya ga dama bisa ga ra'ayinsa da Ijtihadinsa. Saboda haka, wannan ita ce ma'anar dukiyar Dawla.

Its evidence is that the Shari’ah evidences indicated that the definition of State property is the permission of the Legislator (swt) for the Khalifah to spend the wealth according to his opinion and Ijtihad. The Messenger (pbuh) used to spend the wealth from the war booty according to his opinion and Ijtihad, and likewise the wealth from the Jizya and land taxes which were collected from the different lands. There is a Shari’ah text which shows that it was left to the Messenger (pbuh) to spend it according to how he saw fit, which is an evidence that the Imam can spend this wealth according to his opinion and Ijtihad, since the action of the Messenger (pbuh) is a Shari’ah evidence and so it is a permission for the Imam to spend this wealth as he sees fit according to his opinion and Ijtihad. Therefore, that is the definition of State property.

Saboda wannan dalili, ba a bar kashe Zakah ga Khalifa ya yanke hukunci a kansa bisa ra'ayinsa da ijtihadinsa ba. Maimakon haka, an ƙayyade nau'o'in da za a iya kashe ta a kansu, kuma Daula ce mai kula da kashe ta a waɗannan fannoni, don haka Khalifa ba zai iya ƙara nau'o'in bisa ra'ayinsa da ijtihadinsa ba.

For this reason, the expenditure of the Zakah has not been left to the Khalifah to decide according to his opinion and Ijtihad, rather the categories it can be spent upon have been specified and the State is the guardian over spending it in those areas, and so the Khalifah cannot increase the categories according to his opinion and Ijtihad.

Bisa ga wannan, idan akwai nassin Shari'a da aka ruwaito wanda ya halatta wa Imam ya kashe wasu dukiya bisa ra'ayinsa da ijtihadinsa, to wannan dukiya tana da hukuncin dukiyar Baitul-mali (Dukiyar Gwamnati), kuma nassin Mai Shari'a (SWT) izini ne ga Imam ya kashe ta bisa ra'ayinsa da ijtihadinsa. Saboda haka, dukiyar ganima, harajin filaye, jizya da duk wani abu makamancin haraji, da kuma kudin shiga daga dukiyar Gwamnati, duk dukiyar Gwamnati ce. Ma'anar da aka fahimta daga ayyukan Manzon Allah ﷺ, da kuma gabaɗayan nassosin da suka zo suna umurni da amfani da wannan dukiya, sun shafi dukkan al'amuran da aka ambata. An rubuta wannan makala bisa wannan tushe.

Based upon this, if there is a Shari’ah text reported that permits the Imam to spend specific wealth according to his opinion and Ijtihad, then that wealth is considered to be the State’s wealth, and the text of the Legislator (swt) is a permission for the Imam to spend it according to his opinion and Ijtihad. Accordingly, the wealth of war booty, land taxes, Jizya and anything similar from taxes, and the returns from the State properties, is all State wealth. The definition which was deduced from the actions of the Messenger (pbuh) , and the generality of the texts which came ordering the utilisation of this wealth, apply upon all of the aforementioned issues. This article was drafted upon this basis.

Wannan shi ne ma'anar kowane nau'in dukiya, da kuma nassosin da aka samo kowace ma'anar daga cikinsu. Ta hanyar duba waɗannan ma'anoni da aka tsara game da mallaka, da kuma dalilan da aka samo su daga gare su, ya bayyana cewa dukiya tana cikin ɗaya daga cikin nau'o'i uku masu zuwa: dukiyar mutum ɗaya, dukiyar jama'a da dukiyar Dawla. Amma dukiyar Zakka, ba mallakar wani mutum ba ce ta musamman, a'a, mallakar wasu sassa ce ta musamman, saboda haka ana ɗaukarta daga cikin dukiyar mutum ɗaya, tun da Mai Shari'a (SWT) ya halatta ga waɗannan sassan su mallake ta ta hanyar miƙawar wanda ya bayar da ita, ko shi ne wanda ya bayar da Zakkar kai tsaye ko Imam, kuma saboda haka ba a ɗaukarta a matsayin nau'i na huɗu na dukiya. Bisa haka, ana rarraba dukiya bisa waɗannan nau'o'i uku, kuma an bayyana cikakkun bayanai na dalilin Shari'a na mataki na 127 sarai.

This is the definition for every category of property, and these are the evidences that each of these definitions was deduced from. By examining these definitions which were drafted regarding ownership, and the evidences which they were deduced from, it becomes clear that property falls under one of the following three categories: private property, public property and State property. As for the wealth from Zakah, this is not possessed by any specific person, rather it is possessed by specific sections, and so it is considered to be from the category of private property, since the Legislator (swt) permitted those sections to possess it through the conveyance of the one giving it, irrespective of whether that was the one giving the Zakah directly or the Imam, and for that reason it is not considered to be a fourth category of property. Accordingly, property is categorised according to these three categories, and the details of the Shari’ah evidence for article 127 have been made clear.