Idan kuɗin shiga na dindindin na Bayt Al-Mal bai isa ya biya kashe-kashen Jiha ba, to ana iya ɗora haraji a kan Musulmi. Za a wajabta ɗora haraji kamar haka:

If the permanent revenues of the Bayt Al-Mal are not sufficient to cover the expenditure of the State, then it is possible to impose taxes upon the Muslims. It becomes obligatory to impose taxes as follows:

a. Don cika kashe-kashen wajibi daga Baitul-Mal ga matalauta, mabukata, da matafiya, da kuma aiwatar da wajibcin Jihadi.

a. To fulfil the obligatory expenses upon the Bayt Al-Mal for the poor, needy, and wayfarers, and to undertake the obligation of Jihad.

b. Don a cika kuɗaɗen da wajibi ne Bayt Al-Mal ya biya, na albashin ma'aikatan gwamnati da sojoji, da kuma diyya ga shugabanni.

b. To fulfil the obligatory expenses upon the Bayt Al-Mal for remunerations of the civil servants and soldiers, as well as compensation for the rulers.

c. Don a cika kuɗaɗen da ya wajaba a kan Bayt Al-Mal, wato don gudanar da ayyuka da bukatun al'umma kamar gina hanyoyi, hako ruwa, gina masallatai, makarantu da asibitoci.

c. To fulfil the obligatory expenses upon the Bayt Al-Mal to undertake the services and needs such as establishing roads, extracting water, building mosques, schools and hospitals.

d. Don biyan kuɗaɗen wajibi daga Bayt Al-Mal waɗanda ake buƙata idan wata masifa ta afkawa al'umma, kamar yunwa, ambaliya da girgizar ƙasa.

d. To fulfil the obligatory expenses upon the Bayt Al-Mal which are necessary in case of a disaster which afflicted the subjects such as famine, floods and earthquakes.

Shaidar hakan ita ce, Shari'a ta hana wa kowa ikon sanya haraji a kan Musulmai kawai bisa umarni da ya fito daga gare shi; Annabi ﷺ ya ce:

The evidence for this is that the Shari’ah prohibited the authority to impose taxes upon the Muslims simply based upon an order emanating from him; the Prophet said:

.» لا يَدْخُلُ الجَْنَّةَ صَاحِبُ مَكْسٍ «.

.» لا يَدْخُلُ الجَْنَّةَ صَاحِبُ مَكْسٍ «.

“Duk wanda ya karɓi haraji na zalunci (Sahib Maks) ba zai shiga Aljanna ba.” (Ahmad ya ruwaito shi, Al-Zayn kuma ya tabbatar da ingancinsa). Harajin kwastam kuwa haraji ne da ake karɓa daga 'yan kasuwa a iyakokin ƙasa. Wannan haramci ya shafi kowane irin haraji, bisa ga ruwayar da aka amince da ita daga Manzon Allah ﷺ ta hanyar Abu Bakra.

“One who wrongfully takes an extra tax (Sahib Maks) will not enter Paradise.” (reported by Ahmad and authenticated by Al- Zayn), and the custom duty is tax which is taken from the tradesmen at the borders of the country. This prohibition encompasses every tax due to the agreed upon narration of the Messenger (pbuh) through Abu Bakra:

. إِنَّ دِمَاءكَُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يوَْمِكُمْ هَذَا فِي بلََدِكُمْ هَذَا « »... فِي شَهْرِكُمْ هَذَا .

. إِنَّ دِمَاءكَُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يوَْمِكُمْ هَذَا فِي بلََدِكُمْ هَذَا « »... فِي شَهْرِكُمْ هَذَا .

"Lalle jininku, dukiyarku da mutuncinku suna da tsarki kuma ba a iya cin zarafinsu, kamar tsarkin wannan ranarku, a cikin wannan garinku, da kuma a cikin wannan watanku," wanda hakan ne yake shafar Halifa kamar yadda yake shafar sauran mutane. Matukar Shari'ah ta haramta karbar haraji, to ba a halatta ga Halifa ya sanya su a kan mutane bisa umarnin da ya bayar ba. Amma idan manufar ta kasance wani abu da Allah (SWT) ya wajabta a kan Musulmi, to ana halatta ga Halifa ya sanya haraji a kan Musulmi, ya kuma karbe shi daga gare su da karfi saboda irin wannan manufa.

“Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this town of yours, and in this month of yours.”, which is general and so encompasses the Khalifah in the same way it encompasses the rest of the people. As long as the Shari’ah prohibited taking taxes, it is not permitted for the Khalifah to impose them upon the people based upon an order he made. However, if the purpose was something that Allah (swt) had made obligatory upon the Muslims, then it is permitted for the Khalifah to impose taxes upon the Muslims and take it from them by force for such purpose.

A cikin wannan hali, karɓar haraji ba zai kasance ne bisa umarni daga hukuma ba, a'a zai kasance ne bisa abin da Allah (SWT) ya umarta, kuma hukuma kawai tana aiwatar da umarnin da Allah (SWT) ya yi. Saboda haka Shari'ah ta halatta wa Khalifah karɓar haraji idan Allah (SWT) ya umarta, tare da sharadin cewa umarnin karɓar harajin ya fito daga Khalifah tare da abin da Allah (SWT) ya umarci Musulmi su cika, ba kuma kawai umarni daga Khalifah shi kaɗai ya ɗora wannan haraji ba. Bisa wannan, abin da Shari'ah ta wajabta a kan Musulmi da Bayt Al-Mal ana kashe shi daga Bayt Al-Mal. Idan ba a sami komai a cikin Bayt Al-Mal ba, ko kuma abin da ke ciki ya riga ya ƙare, ko kuma bai isa ya cika bukatun kashewa ba, to Khalifah na iya ɗora haraji a kan Musulmi bisa ƙa'idodin Shari'ah waɗanda suka wajabta wannan al'amari a kan Musulmi tun farko. Abubuwan da aka ambata a cikin makalar kuma bayani ne na abin da Allah (SWT) ya wajabta a kan Musulmi.

In this circumstance taking them would not be based upon an order from the authority but rather based upon what Allah (swt) had ordered, and the authority is merely implementing the order that Allah (swt) had made. So the Shari’ah permitted the Khalifah to take taxes if it was ordered by Allah (swt), with the condition that the order to take the taxes is from the Khalifah together with what Allah (swt) ordered the Muslims to fulfil, and not simply an order from the Khalifah alone to impose this tax. Based upon this, what the Shari’ah obligated upon the Muslims and the Bayt Al-Mal is spent upon from the Bayt Al-Mal, and if nothing is found in the Bayt Al-Mal, or if whatever was there had already been spent, or was not sufficient to fulfil the expenditure needs, then the Khalifah may impose taxes upon the Muslims according to the Shari’ah rules which obligated that issue upon the Muslims in the first place. And what were mentioned in the article are details of what Allah (swt) has obligated upon the Muslims.

Dangane da sharadi: "a", dalilinsa shi ne cewa Allah (SWT) ya wajabtawa Khalifah ya ciyar da talakawa, mabukata da matafiya, kuma ya kashe kudi domin ya aiwatar da wajibcin Jihadi, kuma wannan ma an wajabta shi ga Musulmai; Annabi ﷺ ya ce: «Ba ya yin imani da ni wanda ya kwana yana koshi alhali makwabcinsa yana jin yunwa, kuma yana sane da haka».

As for clause: “a” its evidence is that Allah (swt) obligated the Khalifah to spend upon the poor, needy and wayfarer, and to spend in order to undertake the obligation of Jihad, and this was also made an obligation upon the Muslims; the Prophet said: .» مَا آمَنَ بِِ مَنْ بَاتَ شَبْعَانَ وَجَارُهُ جَائِعٌ وَهُوَ يعَْلَمُ «.

Duk wanda ya kwanta yana kóshi alhali yana sane da cewa maƙwabcinsa yana jin yunwa, to bai yi imani da Ni ba" (Al-Bazzar ya ruwaito daga Anas, kuma Al-Haythami da Al-Mundhiri sun ɗauke shi a matsayin Hasan). Akwai kuma hujjoji da ke ambaton matalauta, mabuƙata, matafiya da mabarata, da ayar Zakka. Hujjojin Jihadi kuma sun haɗa da faɗinSa (SWT): "Ku yi jihadi da dukiyoyinku da rayukanku a cikin hanyar Allah (SWT)." (TMQ 9:41).

“One who goes to bed full while he knows that his neighbour is hungry, does not believe in Me” (reported by Al-Bazzar from Anas and Al-Haythami and Al-Mundhiri considered it Hasan). And there are evidences related which mention the poor, needy, wayfarers and beggars and the verse of Zakah. And the evidences of Jihad include His (swt) words: “And strive with your wealth and your lives in the cause of Allah (swt).” (TMQ 9:41).

Dangane da sashe na "b", hujjarsa ita ce Allah (swt) ya wajabta wa Khalifah biyan kuɗaɗen da suka shafi ma'aikatan gwamnati, da albashin sojoji bisa ga abin da aka yi yarjejeniya a kansa da su, kuma ya wajaba Bayt Al-Mal ya biya Khalifah da sauran shugabanni, saboda hujjar cewa sahabbai sun ware wa Abu Bakr (ra) wani kuɗi daga Bayt Al-Mal saboda ya bar sana'arsa kuma ya sami cikakken 'yanci wajen gudanar da ayyukan Khilafah. Haka kuma Allah (swt) ya wajabta ilimantarwa, kafa kotuna da jihadi da dukiya a kan Musulmai, kuma ya wajabta musu kafa Khilafah kamar yadda ya wajaba a kansu kafa shugaba. Game da abincin sojoji, ya faɗa a cikin wani hadisi daga Abu Dawud daga Abdullah bin Umar:

As for clause: “b”, its evidence is that Allah (swt) obligated the Khalifah to pay for the expenses related to the civil servants, and the salaries for the soldiers according to what was agreed with them, and it is obligatory for the Bayt Al-Mal to recompense the Khalifah and the rest of the rulers, due to the evidence that the companions specified some money for Abu Bakr (ra) from the Bayt Al-Mal in return for him leaving his trade and being completely free to carry the duties of the Khilafah. In the same manner Allah (swt) made education, establishing the courts and Jihad with wealth obligatory upon the Muslims, and obligated them to establish the Khalifah in the same way it is obligatory upon them to establish the leader. As for the provisions for the soldiers, he said in a report from Abu Dawud from Abdullah Bin Umar:

.» لِلْغَازِي أَجْرُهُ، وَلِلْجَاعِلِ أَجْرُهُ وَأَجْرُ الْغَازِي «.

.» لِلْغَازِي أَجْرُهُ، وَلِلْجَاعِلِ أَجْرُهُ وَأَجْرُ الْغَازِي «.

"Mayaƙi (Ghazi) yana samun ladansa, kuma wanda ya ba shi kayan yaƙi (Ja'il) yana samun ladansa da na mayaƙin." Dangane da kula da ma'aikatan gwamnati, waɗanda su ne malamai, alƙalai, da waɗanda Allah (SWT) ya wajabta a kullum tabbatar da an kafa su, to wajibi ne a biya albashin waɗanda suke gudanar da waɗannan ayyuka, daga mahangar alamar larura, wato wajabcin kafa alƙali yana wajabta wajabcin biyan albashinsa, kuma daga mahangar: "Duk abin da ake buƙata don cika wajibi, shi ma wajibi ne," tun da naɗa malamai da alƙalai ba zai yiwu ba sai da samuwar kuɗin biyan albashinsu. Dangane da sauran ma'aikatan gwamnati, idan aikinsu yana cikin abin da Allah (SWT) ya wajabta wa Musulmi da Baitul Mal, kamar limaman masallatai, da ma'aikatan Ma'aikatar Yaƙi, da duk wani abu makamancin haka, to ana sanya haraji saboda su. Dangane da abin da Allah (SWT) ya wajabta wa Baitul Mal shi kaɗai, kamar waɗanda ke karɓar dukiya daga mutane, to ba a sanya haraji saboda su ba. Ama game da ladan shugabanni kuwa, Allah (SWT) ya wajabta wa Musulmi kafa shugaba, saboda haka wajibi ne a gare su biya abin da ake buƙata don tabbatar da cewa ya samu 'yanci don gudanar da ayyukansa.

“The warrior (Ghazi) gets his reward, and the one who equips (Ja’il) him gets his own reward and that of the warrior.” And as for the maintenance of the civil servants, which are the teachers, judges, and those whom Allah (swt) has made it constantly obligatory to ensure they are established, then it is obligatory to pay the wages of those who undertake these issues, from the angle of the indication of necessity, in other words, the obligation to establish a judge necessitates the obligation of paying his wage, and from the angle of: “Whatever is required to complete an obligation is itself an obligation”, since the appointment of teachers and judges cannot be possible without the availability of money to cover their salaries. As for the remaining civil servants, if their work is part of what Allah (swt) obligated upon the Muslims and upon the Bayt Al-Mal such as the Imams of mosques, and the civil servants in the War Department and anything else similar, then taxes are imposed for their sake. With respect to whatever Allah (swt) obligated upon the Bayt Al-Mal alone such as the ones who collect the wealth from the people, then taxes are not imposed for their sake. And as for the recompense for the rulers, Allah (swt) obligated the Muslims to establish the ruler, and so it is obligatory for them to pay what is required to ensure he is free for his duties.

Dalili game da sashe “c” shi ne cewa Allah (SWT) ya wajabta wa Khalifah ya dauki nauyin kula da muradun Musulmi ta hanyar kashe kudi kan duk wani muradi da suke da shi, da kuma sauƙaƙa duk abin da suke bukata. Muradi shi ne abin da dukkan Ummah ke amfani da shi, kamar ciro ruwa, ilimi, gyaran hanyoyi, da duk abin da ya yi kama da haka. Amfanin kuwa yana fitowa ne daga sauƙaƙawar, wato abin da mutane ke amfani da shi domin cika muradunsu, kamar wurin hutawa ga matafiya/fasinjoji, bandakunan jama'a, asibitoci domin jinyar marasa lafiya, da gina masallatai domin masu ibada. Ana cewa amfani da wani abu shi ne yin amfani da shi, don haka Musulmi yana amfani da filin masallaci wajen zama da ruwansa wajen alwala. Don haka Shari'ah ta wajabta wa Khalifah al'amura kamar gina hanyoyi, ciro ruwa, gina makarantu, masallatai da asibitoci, da duk abin da ya yi kama da wadannan, domin suna cikin kula da al'amura, kuma domin muradi shi ne samun amfani da kare cutarwa, kuma rashin samar da wadannan yana kaiwa ga cutarwa. Kuma amfani shi ne duk abin da mutane ke amfani da shi wajen biyan bukatunsu, kuma rashin samuwarsa tilas yana haifar da cutarwa, kuma kawar da cutarwa wajibi ne a kan Khalifah, haka kuma wajibi ne ga Musulmi; an ruwaito daga Ibn 'Abbas ya ce: Manzon Allah ﷺ ya ce:

As for clause: “c”, its evidence is that Allah (swt) obligated the Khalifah to undertake the management of the interests of the Muslims by spending upon whatever interest they have and facilitating anything they need. The interest is what the whole Ummah uses, such as extracting the water, education, fixing the roads, and anything similar, and the utility is from the facilitation, which is what people utilise in order to fulfil their interests, such as a place of rest for travellers/passengers, public toilets, hospitals for the treatment of the ill and building mosques for the worshippers. It is said to utilise something is to use it, and so the Muslim utilises the space of the mosque for sitting and its water for ablution. So the Shari’ah obligated the Khalifah with issues such as building roads, extracting water, building schools, mosques and hospitals and anything else similar, since they are part of the management of the affairs, and because the interest is to attain a benefit and protect against a harm, and not making these available leads to harm. And utilisation is whatever the people utilise to fulfil their needs, and its lack of availability would necessarily bring about harm, and removing the harm is an obligation upon the Khalifah and in the same manner is obligatory upon the Muslims; it is reported from Ibn ‘Abbas who said: The Messenger of Allah (pbuh) said:

.» لا ضَرَرَ وَلا ضِرَارَ «.

.» لا ضَرَرَ وَلا ضِرَارَ «.

"Babu wanda zai cutar da wani, kuma babu wanda zai mayar da cutarwa da cutarwa" (Ahmad ya ruwaito daga Ibn Abbas, kuma Al-Hakim ya ruwaito kuma ya tabbatar daga Abu Sa'id Al-Khudri), kuma ya ce: «Duk wanda ya cutar, Allah zai cutar da shi, kuma duk wanda ya yi wa wani wahala, Allah zai sa masa wahala.»

“There should be neither harming nor reciprocating harm” (reported by Ahmad from Ibn Abbas and reported and authenticated by Al-Hakim from Abu Sa‘id Al-Khudri), and he said: .» مَنْ ضَارَّ أَضَرَّ اللهُ بِهِ، وَمَنْ شَاقَّ شَقَّ اللهُ عَلَيْهِ «.

"Duk wanda ya cutar da wani, Allah (swt) zai cutar da shi; kuma duk wanda ya jawo wa wani wahala, Allah (swt) zai jawo masa wahala." (Ahmad ne ya ruwaito shi daga Abu Sarmah, da sanadi wanda Al-Zayn ya tabbatar da ingancinsa, kuma Al-Hakim ya ruwaito shi makamancin haka daga Abu Sa'id Al-Khudri, ya kuma tabbatar da ingancinsa). Saboda haka, abin da zai faru na cutarwa ga Musulmai idan babu tanadin abin da maslaha da amfani suka bukata, idan babu diyya, dole ne a yi la'akari da shi, kuma zai zama wajibi ga Khalifa da Musulmai su tabbatar an yi wannan tanadi idan wannan tanadin ya kawar da wannan cutarwa. Abin da ya sa ya zama wajibi a kan Khalifa a bayyane yake, domin hakan wani bangare ne na tafiyar da al'amura, kuma abin da ya sa ya zama wajibi a kan Musulmai shi ne ma'anar gaba daya na dalilai, domin kalmomin:

“Whoever harms others, Allah (swt) will harm him; and whoever causes hardship to other Allah (swt) will cause hardship to him.” (reported by Ahmad from Abu Sarmah with a chain that Al- Zayn authenticated, and similarly reported and authenticated by Al- Hakim from abu Sa’id Al-Khudri). Therefore, what would occur from harm upon the Muslims if there was no provision for what the interest and utility necessitated if there was no recompense must be considered, and it would be obligatory upon the Khalifah and the Muslims to ensure it is provided if this provision removed that harm. What made it obligatory upon the Khalifah is clear since it is part of managing the affairs, and what made it obligatory upon the Muslims is the generality of the evidences, since the words:

.» لا ضَرَرَ وَلا ضِرَارَ «.

.» لا ضَرَرَ وَلا ضِرَارَ «.

"Bai kamata a cutar da wani ba, kuma bai kamata a mayar da cuta da cuta ba" sune ka'idoji na gaba ɗaya, haka kuma:

“There should be neither harming nor reciprocating harm” are general, and in the same way:

. » مَنْ شَ اقَّ «.

. » مَنْ شَ اقَّ «.

"duk wanda ya jefa wahala" yana nufin gaba ɗaya ne, don haka ya shafi Khalifa da kuma dukkan Musulmai.

“whoever causes hardship” is general, therefore, encompasses the Khalifah and also encompasses all of the Muslims.

Dangane da sashe: "d", dalilinsa shi ne dalilin ceto wanda ke cikin wahala, tunda al'amura irin su ambaliya da girgizar ƙasa da makamantansu suna shiga cikin wannan lamari. Game da waɗanda za su iya fuskantar yunwa, sun shiga cikin hadisin:

As for clause: “d”, its evidence is the evidence of saving the one who is in trouble, since issues like floods and earthquakes and the like, fall under this issue. As for those who may be starving they fall under the narration:

.» مَا آمَنَ بِِ مَنْ بَاتَ شَبْعَانَ وَجَارُهُ جَائِعٌ وَهُوَ يعَْلَمُ «.

.» مَا آمَنَ بِِ مَنْ بَاتَ شَبْعَانَ وَجَارُهُ جَائِعٌ وَهُوَ يعَْلَمُ «.

"Wanda ya kwanta barci yana koshi alhali ya san cewa maƙwabcinsa yana jin yunwa, bai yi imani da Ni ba" (Al-Bazzar ya ruwaito daga Anas, Al-Mundhiri kuma ya ɗauke shi da Hasan), da kuma riwayar:

“One who goes to bed full while he knows that his neighbour is hungry, does not believe in Me” (reported by Al-Bazzar from Anas and considered Hasan by Al-Mundhiri), and the narration:

. » أَ يََا أَهْلُ عَرْصَةٍ «.

. » أَ يََا أَهْلُ عَرْصَةٍ «.

"Duk wanda ya kasance daga cikin mutanen wata unguwa" (wanda Ahmad ya ruwaito daga Ibn Umar, Ahmad Shakir kuma ya tabbatar da ingancinsa). Saboda haka, wajibi ne a kan Bayt Al-Mal da Musulmai, saboda gama-garin dalilan da ke cikin nassi.

“Whoever from the people of a neighbohood” (reported by Ahmad from Ibn Umar and authenticated by Ahmad Shakir). Therefore, it is obligatory upon the Bayt Al-Mal and the Muslims due to the generality of the evidences.