Hanyoyin samun kuɗi na dindindin ga Baitul-Mal sun hada da ganima, jizyah, harajin ƙasa, kashi ɗaya cikin biyar na dukiyar da aka binne, da zakka. Ana tara wannan kudin a kai a kai, ko akwai bukata ko babu.

The permanent sources of income for the Bayt Al-Mal are the booty, Jizya, land tax, a fifth of buried treasure, and Zakah. This income is collected continuously irrespective of whether there was a need or not.

Hujjojin wannan magana sune hujjojin da suka shafi samun kudin shiga, don haka hujja ga ganima itace fadin Allah (SWT):

The evidences for this article are the evidences which include the income, so the evidence for booty is the words of Allah (swt):

"Abin da Allah (SWT) ya dawo da shi ga Manzonsa ﷺ daga mutanen garuruwa - yana na Allah (SWT) da na Manzon ﷺ da na [danginsa] na kusa da marayu da [matafiyi wanda ya makale]." (Suratul Hashr, 59:7). Shaidar Jizyah kuma ita ce faɗin Allah (SWT):

“And what Allah (swt) restored to His Messenger (pbuh) from the people of the towns - it is for Allah (swt) and for the Messenger (pbuh) and for [his] near relatives and orphans and the [stranded] traveller.” (TMQ 59:7). The evidence for Jizyah is His (swt) words:

"Har sai sun bayar da jizyah da yardar rai alhali suna ƙasƙantattu." (TMQ 9:29). Hujjar harajin ƙasa kuwa ita ce abin da aka ruwaito daga Abu 'Ubayd game da ƙasar Kharajiyyah lokacin da ya ce:

“Until they give the Jizyah willingly while they are humbled.” (TMQ 9:29). The evidence for land tax is what was reported from Abu ‘Ubayd regarding the Kharajiyyah land when he said:

والخلفاء بعده قد جاءت في افتتاح وجدنا الآثار عن رسول الله « الأرضين بثلاثة أحكام: أرض أسلم عليها أهلها فهي ملك أيمانهم، وهي أرض عشر لا شيء عليهم فيها غيره. وأرض افتتحت صلحاً على خراجٍ معلوم فهم على ما صولحوا عليه لا يلزمهم أكثر منه. وأرض أخذت عنوة فهي التي اختلف فيها المسلمون، فقال بعضهم سبيلها سبيل الغنيمة فتخمس وتقسم، فيكون أربعة أخماسها خططاً بين الذين افتتحوها خاصة، ويكون الخمس الباقي من سمى الله تبارك وتعالى. وقال بعضهم بل حكمها والنظر فيها إلى الإمام إن رأى أن يجعلها غنيمة فيخمسها ويقسمها كما فعل بخيبر فذلك له، وإن رأى أن يجعلها فيئاً فلا يخمسها ولا يقسمها رسول الله ولكن تكون موقوفة على المسلمين عامة ما بقوا كما صنع عمر بالسواد فعل ذلك، » فهذه أحكام الأرض التي تفتح فتح اً.

والخلفاء بعده قد جاءت في افتتاح وجدنا الآثار عن رسول الله « الأرضين بثلاثة أحكام: أرض أسلم عليها أهلها فهي ملك أيمانهم، وهي أرض عشر لا شيء عليهم فيها غيره. وأرض افتتحت صلحاً على خراجٍ معلوم فهم على ما صولحوا عليه لا يلزمهم أكثر منه. وأرض أخذت عنوة فهي التي اختلف فيها المسلمون، فقال بعضهم سبيلها سبيل الغنيمة فتخمس وتقسم، فيكون أربعة أخماسها خططاً بين الذين افتتحوها خاصة، ويكون الخمس الباقي من سمى الله تبارك وتعالى. وقال بعضهم بل حكمها والنظر فيها إلى الإمام إن رأى أن يجعلها غنيمة فيخمسها ويقسمها كما فعل بخيبر فذلك له، وإن رأى أن يجعلها فيئاً فلا يخمسها ولا يقسمها رسول الله ولكن تكون موقوفة على المسلمين عامة ما بقوا كما صنع عمر بالسواد فعل ذلك، » فهذه أحكام الأرض التي تفتح فتح اً.

Mun sami riwayoyi daga Manzon Allah (ﷺ) da Khulafa'u na gaba, game da mallakar ƙasashen da aka ci da yaƙi, a cikin ƙa'idoji uku: ƙasar waɗanda suka karɓi Musulunci, don haka tana tasu ce, kuma wannan ƙasar 'Ushr ce (ta ushuri, wato kashi ɗaya cikin goma), kuma babu wani abu (da za a ɗora musu)ban da wannan. Da ƙasar da aka buɗe ta hanyar yarjejeniyar zaman lafiya bisa harajin ƙasa da aka amince da shi, kuma ba a ɗora musu wani abu fiye da haka ba. Da ƙasar da aka ƙwace da ƙarfi, wanda shi ne batun da Musulmi suka sami saɓani a kansa: wasu daga cikinsu sun ce ya kamata a bi da ita kamar ganima, don haka ana cire ɗaya bisa biyar daga cikinta (ta hannun Gwamnati) sannan a raba ta, don haka sauran huɗu bisa biyar ana raba su ga waɗanda suka ci ƙasar, sauran ɗaya bisa biyar kuma na Allah (SWT) ne. Wasu kuma sun ce a'a, a maimakon haka hukuncinta yana hannun Imam; idan ya ga ya kamata a bar ta a matsayin ganima, sai a cire ɗaya bisa biyar, sauran kuma a raba ta yadda Manzon Allah (ﷺ) ya yi, to yana iya yin hakan; idan kuma ya ga ya kamata a riƙe ta a matsayin ganimar yaƙi, sai a bar ta ba tare da an raba ta ba, a maimakon haka a bar ta ga jama'ar Musulmi baki ɗaya kamar yadda Umar ya yi da ƙasar Sawad. Waɗannan su ne hukunce-hukuncen da suka shafi ƙasashen da aka ci. Labarin tattaunawar Musulmi da Umar (ra) game da ƙasar Sawad (ƙasar Iraƙi) an kuma ruwaito shi ta hannun Abu Yusuf a cikin littafin Al-Kharaj.

“We found reports from the Messenger of Allah (pbuh) and the following Khulafaa', regarding land conquering, in three rules: the land of those who had embraced Islam, so it belongs to them, and this is the land of ‘Ushr ( tenth) and there is nothing (imposed) upon them other than that. And land which was opened through a peace treaty based upon an agreed land tax, and nothing more is imposed upon them. And the land which was taken by force, which is the subject that the Muslims differed over; some of them said it should be treated like booty, so a fifth is taken off it (by the State) and it is divided, and so four fifths is divided between those who had conquered the land, and the remaining fifth is for Allah (swt). And some said, no, rather its rule is left to the Imam; if he thinks it should be left as booty, a fifth is taken and the rest is divided in the same manner that the Messenger of Allah (pbuh) did, then he can do that, and if he thinks that it should be kept as a spoil of war, it is left undivided but rather it is left for the generality of the Muslims as Omar did with Al-Sawaad. These are the rules regarding land which has been conquered”. The story of Muslims’ discussion with Omar (ra) regarding the land of Sawaad (land of Iraq) is also reported by Abu Yusuf in Al-Kharaj.

Game da kashi ɗaya cikin biyar na dukiyar da aka tara (Rikāz), dalilinsa shi ne maganar Manzon Allah ﷺ:

As for the fifth of treasures its evidence is the words of the Messenger (pbuh) :

. » وَفِي الرِّكَازِ الخُْمُسُ « .

. » وَفِي الرِّكَازِ الخُْمُسُ « .

"Biyar cikin biyar (1/5) wajibi ne a biya shi (a matsayin Zakah) a kan dukiyar da aka binne." Kuma game da Zakah, hujjojinta suna da yawa. Allah (SWT) ya ce:

“One fifth is compulsory to be paid (as Zakah) on buried Treasure.” And as for Zakah, its evidences are many, Allah (swt) said:

“And give Zakah” (TMQ 2:43), and the Prophet said to Mu’adh: . فَأَعْ لِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالَِِمْ، تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ وَترَُ د عَلَى « » فُقَرَائِهِمْ .

“And give Zakah” (TMQ 2:43), and the Prophet said to Mu’adh: . فَأَعْ لِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالَِِمْ، تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ وَترَُ د عَلَى « » فُقَرَائِهِمْ .

"Ka gaya musu cewa Allah (SWT) ya wajabta musu biyan Zakah. Ya kamata a karbe ta daga hannun masu arziki daga cikinsu, a raba wa talakawansu."

“tell them that Allah (swt) has made the payment of Zakah obligatory upon them. It should be collected from their rich and distributed among their poor.”.

Duk waɗannan dalilai suna nuna ma'anar wajibci, don haka biyan wannan dukiya wajibi ne, shi ya sa ake karbarsa a kullum ba tare da la'akari da bukata ba, domin Allah (SWT) ya wajabta shi, kuma dole ne a aiwatar da wajibi.

All of these evidences convey the meaning of obligation, and so paying this wealth is an obligation, which is why it is taken perpetually regardless of the need, since Allah (swt) made it obligatory, and the obligation must be carried out.