Kuɗin da ake kashewa daga Bayt Al-Mal an raba shi zuwa sassa shida:

The expenditure of the Bayt Al-Mal is divided across six sections:

a. Nau'o'in mutane takwas da ya wajaba a kashe zakka a kansu, daga babin zakka.

a. The eight categories which deserve the Zakah to be spent upon them, from the chapter of Zakah.

b. Talakawa, mabukata, matafiya, jihadi, da waɗanda ke cikin bashi – idan babu wani abu da aka samu a babin Zakka, ana ba su kuɗi daga hanyoyin samun kuɗin shiga na dindindin na Baitul-mali, kuma idan babu komai, to ba a ba waɗanda ke cikin bashi komai. Ana ƙaƙaba haraji domin a cika kuɗin da ake buƙata don talakawa, mabukata, matafiya, da jihadi, kuma Gwamnati tana karɓar rance idan ana tsoron Fasadi (lalacewa).

b. The poor, the needy, the wayfarer, Jihad, and those in debt – if there is nothing found in the chapter of Zakah, they are given money from the permanent sources of income of the Bayt Al-Mal, and if nothing is found then those in debt are not given anything. Taxes are imposed in order to fulfil the expenses required for the poor, the needy, the wayfarer, and Jihad, and the State takes a loan in case of fear of Fasad (corruption).

c. Ma'aikatan da ke yi wa Gwamnati hidima, kamar ma'aikatan gwamnati, sojoji da shugabanni, ana biyansu ne daga Baitul-Mal. Idan kudin Baitul-Mal bai isa ba, sai a sanya haraji domin cika bukatun kashe kudi, kuma Gwamnati ta karbi bashi idan ana tsoron Fasad (cin hanci da barna).

c. The individuals who provide services to the State such as the civil servants, the soldiers and the rulers are paid from the Bayt Al-Mal. If there were insufficient funds in the Bayt Al-Mal then taxes are imposed in order to fulfil the expenditure needs, and the State takes a loan in case of fear of Fasad (corruption).

d. Ayyukan more da abubuwan amfani na asali kamar hanyoyi, masallatai, asibitoci da makarantu ana biyan kuɗinsu ne daga Baitul Mal, kuma idan kuɗin Baitul Mal bai isa ba, ana ɗora haraji domin cika waɗannan kuɗaɗen.

d. The essential services and utilities such as roads, mosques, hospitals and schools are funded by the Bayt Al-Mal, and if there are insufficient funds in the Bayt Al- Mal taxes are imposed to fulfil these expenses.

e. Ayyukan da ba su da muhimmanci sosai da kuma kayayyakin amfani na jama'a ana biyan su ne daga Baitul Mali, kuma idan kuɗin da ke cikin Baitul Mali ba su isa ba, to ba a biyan su, sai dai a jinkirta su.

e. The non-essential services and utilities are funded by the Bayt Al-Mal, and if funds found in the Bayt Al-Mal are insufficient then they are not funded, but rather delayed.

f. Ana biyan kuɗin matsalolin gaggawa kamar girgizar ƙasa da ambaliya daga Baitul Mal, kuma idan kuɗin ba su samu ba, ana karɓar kuɗin da ake buƙata a matsayin bashi nan take, sannan a biya shi ta hanyar ƙara haraji.

f. Emergency situations such as earthquakes and floods are funded by the Bayt Al-Mal, and if the funds were not found the money required is taken as a loan immediately which is then repaid through raised taxes.

Shaidar ƙa'idar sakin layi na "a" na wannan labarin ita ce ayar Sadaka, wadda take maganar Allah (SWT):

The evidence for clause: “a” of this article is the verse of Sadaqah, which is the words of Allah (swt):

Kuɗaɗen Zakka an keɓe su ne kawai ga matalauta da mabukata da waɗanda aka ɗauka aiki don karɓar Zakka da waɗanda ake jan zuciyarsu zuwa Musulunci da fansar bayi ko fursunoni da waɗanda ke cikin bashi da kuma saboda hanyar Allah (SWT) da kuma matafiyi (wanda ya makale) - farilla ce daga Allah (SWT). Allah (SWT) Masani ne, Mai hikima.

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah (swt) and for the [stranded] traveller - an obligation [imposed] by Allah (swt). And Allah (swt) is Knowing and Wise.” (TMQ 9:60).

Dangane da sashe na "b": wajibi ne ga Baitul Mal ya kashe kuɗi a kan talakawa, mabukata, matafiyi da jihadi, ko kuɗin yana cikin Baitul Mal ko babu, domin hakan yana cikin abin da Allah (SWT) ya wajabta wa Baitul Mal da Musulmai. Saboda haka, idan kuɗin ba ya cikin Baitul Mal, sai a ɗora haraji a kan Musulmai saboda shi, domin hakan wajibi ne a kansu kamar yadda dalilan Shari'a suka tabbatar. Amma waɗanda ke cikin bashi, suna cikin abin da Allah (SWT) ya wajabta wa Baitul Mal ba wa Musulmai ba. Dalilin da ya sa yake wajibi ga Baitul Mal shi ne maganar Manzon Allah ﷺ: «Ni ne mafi cancanta ga kowane mumini fiye da kansa. Duk wanda ya bar bashi, to nauyinsa yana kaina, kuma duk wanda ya bar dukiya, to ta magadansa ne.»

As for clause: “b”, it is obligatory upon the Bayt Al-Mal to spend upon the poor, the needy, the traveller and Jihad whether the money was in the Bayt Al-Mal or not, since it is part of what Allah (swt) obligated upon the Bayt Al-Mal and the Muslims. Therefore, if the money is not found in the Bayt Al-Mal then taxes are imposed upon the Muslims for its sake, because it is obligatory upon them as confirmed by the Shari’ah evidences. As for those in debt, they are part of what Allah (swt) obligated upon the Bayt Al-Mal and not upon the Muslims. The reason why it is obligatory upon the Bayt Al-Mal is due to the words of the Messenger (pbuh) : .» أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نفَْسِهِ، فَمَنْ تَرَكَ دَيْناً فَعَلَيَّ، وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ «.

"Ina kusa da kowane mumini fiye da kansa. Idan ya bar bashi, to yana kan ni. Amma idan ya bar gado, to na magadansa ne." (Muslim ne ya ruwaito shi daga Jabir), kuma yana kansa ne a matsayinsa na Shugaban Ƙasa, don haka yana cikin abin da Allah (SWT) ya wajabta wa Baitul Mal. An ruwaito daga Abu Hurairah cewa Annabi ﷺ ya ce:

“I am nearer to every believer than himself, If he leaves a debt,it is upon me. However, if he leaves an estate, it belongs to his heirs.” (reported by Muslim from Jabir), and it was upon him in his characteristic as the Head of the State, and so it is part of what Allah (swt) obligated upon the Bayt Al-Mal. It is reported from Abu Hurayrah that the Prophet said:

. فَأَ يََا مُؤْمِنٍ مَ اتَ وَتَرَكَ مَالاً فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، وَمَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً « » فَلْيَأْتِنِِ فَأَنَا مَوْلاَه .

. فَأَ يََا مُؤْمِنٍ مَ اتَ وَتَرَكَ مَالاً فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، وَمَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً « » فَلْيَأْتِنِِ فَأَنَا مَوْلاَه .

"Idan mumini na gaskiya ya mutu ya bar wata dukiya, to za ta kasance ga magadansa, kuma idan ya bar bashi da za a biya ko 'ya'ya marasa galihu, to su zo gare ni domin ni ne mai kula da mamacin." (wanda Al-Bukhari ya ruwaito). Saboda haka, bashin yana kan Bayt Al-Mal. Idan akwai dukiya a Bayt Al-Mal, to wajibi ne a kashe ta, kuma idan ba a sami kudi ba, to ba za a sanya haraji ba, domin babu wani abu da ke nuna cewa wajibi ne a kan Musulmai. A cikin bayanin Sahih Muslim na Al-Nawawi an ce:

“if a true believer dies and leaves behind some property, it will be for his inheritors, and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased." (reported by Al-Bukhari). Accordingly the debt is upon the Bayt Al-Mal. If there was wealth in the Bayt Al-Mal it is obligatory to spend it, and if no funds were found, then no taxes would be imposed, since there is nothing to indicate that it is an obligation upon the Muslims. In the explanation of Sahih Muslim by Al-Nawawi it is said that:

كان لا يصلي على من مات، وعليه دين لَ يَلف به وفاء، لئلا )أن النبِ يتساهل الناس في الاستدانة ويهملوا الوفاء، فزجرهم على ذلك بترك الصلاة عليهم، فلما فتح أي قضاؤه، فكان » مَنْ تَ رَكَ دَيْناً فَ عَلَيَّ « :الله على المسلمي مبادي الفتوح قال يقضيه( .

كان لا يصلي على من مات، وعليه دين لَ يَلف به وفاء، لئلا )أن النبِ يتساهل الناس في الاستدانة ويهملوا الوفاء، فزجرهم على ذلك بترك الصلاة عليهم، فلما فتح أي قضاؤه، فكان » مَنْ تَ رَكَ دَيْناً فَ عَلَيَّ « :الله على المسلمي مبادي الفتوح قال يقضيه( .

Annabi ba ya yin sallah ga duk wanda ya mutu yana da bashi wanda bai samu damar biyansa ba, don kada mutane su yi sakaci wajen karbar bashi su yi watsi da biyansa, sai ya tsawatar musu ta hanyar rashin yi musu sallah. Lokacin da Allah (SWT) ya bude wa Musulmi fatuhohi, sai ya ce: "Duk wanda ya bar bashi, to yana kan raina." Wato, ya biya shi, kuma ya kasance yana biyan su. Wannan yana nuna cewa ana biyansa daga Baitul Mal idan an samu kudi.

“The Prophet did not use to pray over anyone who died with a debt that he did not manage to fulfil, lest that people would not be careless in taking debts and neglect repayment, and so He would rebuke them by not praying over them. When Allah (swt) opened the conquests for the Muslims, He said: ‘whoever left behind a debt, it is upon me.’ in other words, to fulfil it, and he used to fulfil them.” which is evidence that it is paid from the Bayt Al-Mal if the money is found.

Dalilin sashe "c" shi ne abin da aka ambata, wato Allah (SWT) ya wajabta ilimi, shari'a da Jihadi a kan Musulmi, kuma ya wajabta kafa Khalifanci a kansu, sannan ya sanya wajibi a kan Khalifa ya tafiyar da al'amuran da duk abin da hakan ke bukata na masu mulki da ma'aikatan gwamnati. Domin wadannan mutane su iya cika aikinsu, ya zama wajibi Bayt Al-Mal ya biya ma'aikatan gwamnati albashinsu, da masu mulki lada nasu, bisa ka'idar: "Duk abin da ake bukata don cika wajibi, shi kansa wajibi ne." Idan abin da ke cikin Bayt Al-Mal bai isa ba, to a karbi haraji don biyan wadannan kudade, kuma idan ana tsoron fitina ko barna (Fasad) za a iya karbar bashi don biyan wannan bukata.

As for clause: “c”, the evidence is what has been mentioned that Allah (swt) obligated education, judging and Jihad upon the Muslims, and He (swt) obligated establishing the Khalifah upon them, and made it obligatory upon the Khalifah to govern the affairs with whatever that necessitates in terms of rulers and civil servants, and for those to be able to fulfil their obligations it is necessary for the Bayt Al-Mal to give the civil servants their salaries, and the rulers their compensations, from the rule: “Whatever is required to complete an obligation is itself an obligation”. If whatever is in the Bayt Al-Mal is not sufficient, then taxes are collected in order to meet these expenses, and if it is feared that instability/corruption (Fasad) could occur then loans can be taken to fulfil the need.

Dangane da sashe: “d”, domin isa ga dalilinsa wajibi ne a fahimci dalla-dalla cewa dalilin samar da kudaden da ake kashewa wajibi a kan amfani da moriya inda babu wata hanya kuma, shi ne cewa yana cikin tafiyar da al'amura, kuma hadisi ya ce:

As for clause: “d”, in order to reach its evidence it is necessary to understand in detail that the evidence to fund the obligatory expenditures on the benefits and utilities where no alternative exists is that it is part of the management of the affairs, and the narration says:

» وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ « , wato "kuma shi ne ke da alhakin rayuwarsa" (wanda Al-Bukhari ya ruwaito daga Ibn Umar), da kuma cewa al'ummah za ta fuskanci cutarwa idan ba a aiwatar da shi ba, sai Manzon Allah ﷺ ya ce:

. » وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ « . “and he is responsible for his subjects” (reported by Al- Bukhari from Ibn Umar), and the fact that the Ummah would be afflicted by harm in the absence of it being carried out and the Messenger (pbuh) said:

. » لا ضَرَرَ وَلا ضِرَارَ « .

. » لا ضَرَرَ وَلا ضِرَارَ « .

"Babu cutarwa da babu cutar da wani" (Ahmad ya ruwaito daga Ibn 'Abbas, kuma Al-Hakim ya ruwaito kuma ya tabbatar da ingancinsa daga Abu Sa'id Al-Khudri). Saboda haka, wannan ita ce hujja ga wajabcin hakkin Khalifah game da maslahohi da amfanoni, wanda shi ya sa ya wajaba a kansa a zahiri ba tare da sharadi ba, ko sun kasance daga cikin muhimman abubuwa ko kuma wadanda ba muhimmai ba. Hujjar wajabcinsu ga Musulmi kuwa ita ce maganar: "Babu cutarwa da babu cutar da wani", shi ya sa maslahohin da ba muhimmai ba ba su wajaba a kansu ba, tun da al'ummar Musulmi ba za ta shiga cikin cutarwa ba idan ba a aiwatar da su ba, kuma babu wani abu da ya wajaba a kan al'ummar sai abin da zai haifar da cutarwa idan ba a aiwatar da shi ba.

“No causing harm and no harming” (reported by Ahmad from Ibn ‘Abbas, and reported and authenticated by Al-Hakim from Abu Sa’id Al-Khudri). Accordingly, these are the evidence for the obligation upon the Khalifah for the interest and utilities, which is why it is obligatory upon him in an absolute sense whether they were from the essentials or non-essentials. The evidence for their obligation upon the Muslims are the words: “No causing harm and no harming”, which is why the non-essential interests are not obligatory upon them since the Ummah would not be afflicted with harm if they were not undertaken, and nothing is obligatory upon the Ummah except that which would cause a harm if it was not undertaken.

Bisa haka, ba kowane buƙata ko amfani ne ya zama wajibi a kan Musulmi ba, sai dai waɗancan buƙatun da idan ba a aiwatar da su ba za su haifar da cuta. Amma Baitul-mali, wajibi ne ya ɗauki duk wani al'amari da zai kawo amfani ga Musulmi, da duk abin da idan aka bar shi ba tare da an aiwatar da shi ba zai haifar musu da cuta. Saboda iyakance dalilin wajibcinsa a kan Ummah ga hadisin: "Babu cutarwa, kuma babu mayar da cutarwa da cutarwa," ba a sanya haraji a kan Musulmi domin aiwatar da buƙatu da amfani marasa muhimmanci, kamar faɗaɗa hanyoyi wanda ya isa jama'a ba tare da faɗaɗawa ba, ko gina asibiti da za a iya yi ba tare da shi ba, da duk wani abu makamancin haka daga cikin buƙatu marasa muhimmanci. Idan kuɗi ya samu a Baitul-mali, Gwamnati za ta aiwatar da su, idan kuma ba a samu ba, za a jinkirta su har sai an samu kuɗin, kuma ba daidai ba ne a sanya haraji domin aiwatar da su.

Accordingly, not every interest and utility is obligatory upon the Muslims, rather only those interests which would cause harm if they were not undertaken. As for the Bayt Al-Mal, it is obligatory for it to undertake every issue which brings benefit for the Muslims, and everything which, if left without being undertaken, would cause them harm. Due to the restriction of the evidence of its obligation upon the Ummah with the narration: “There should be neither harming nor reciprocating harm”, taxes are not imposed upon the Muslims in order to undertake the non-essential interests and utilities such as widening the roads which are sufficient for the people without the widening or building a hospital that could be managed without, and anything else similar from non-essential interests. If the money is found in the Bayt Al-Mal the State would undertake them, and if not they would be delayed until the money is found, and it is not correct for taxes to be imposed for the sake of undertaking them.

Dangane da sharadi: "f", hujjarsa ita ce hujjar ceton wanda ke cikin wahala: a cikin hadisin da aka amince da shi daga Abu Musa Al-Ash'ari, cewa Annabi ﷺ ya ce:

As for clause: “f”, its evidence is the evidence for saving the one in trouble: in an agreed upon narration from Abu Musa Al- Ash’ari, that the Prophet said:

. عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ، فَ قَالُوا: يَا نَبِيَّ اللهِ، فَمَنْ لَمْ يَجِدْ؟ قَالَ: يَ عْمَلُ بِيَدِهِ « فَ يَ نْ فَعُ نَ فْسَهُ وَيَ تَصَدَّقُ، قَالُوا: فَإِنْ لَمْ يَجِدْ؟ قَالَ: يُعِينُ ذَا الْحَاجَةِ الْمَلْهُوفَ، قَالُوا: فَإِنْ » لَمْ يَجِدْ؟ قَالَ: فَ لْيَ عْمَلْ بِالْمَعْرُوفِ وَلْيُمْسِكْ عَنْ الشَّرِّ، فَإِن هََّا لَهُ صَدَقَة .

. عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ، فَ قَالُوا: يَا نَبِيَّ اللهِ، فَمَنْ لَمْ يَجِدْ؟ قَالَ: يَ عْمَلُ بِيَدِهِ « فَ يَ نْ فَعُ نَ فْسَهُ وَيَ تَصَدَّقُ، قَالُوا: فَإِنْ لَمْ يَجِدْ؟ قَالَ: يُعِينُ ذَا الْحَاجَةِ الْمَلْهُوفَ، قَالُوا: فَإِنْ » لَمْ يَجِدْ؟ قَالَ: فَ لْيَ عْمَلْ بِالْمَعْرُوفِ وَلْيُمْسِكْ عَنْ الشَّرِّ، فَإِن هََّا لَهُ صَدَقَة .

Kowane Musulmi dole ne ya yi sadaka. Mutane suka tambaya, "Ya Manzon Allah (SWT)! Idan wani ba shi da komai da zai bayar, me zai yi?" Sai ya ce, "Ya yi aiki da hannayensa, ya amfana da kansa, kuma ya bayar da sadaka (daga abin da ya samu)." Mutanen suka ci gaba da tambaya, "Idan ma bai samu hakan ba fa?" Sai ya amsa, "Ya taimaki mabukata wadanda ke neman taimako." Sai mutanen suka tambaya, "Idan kuma bai iya yin hakan ba?" Sai ya amsa, "To, ya yi kyawawan ayyuka, ya nisanci munanan ayyuka, kuma wannan za a dauka a matsayin ayyukan sadaka."

“Every Muslim has to give in charity. The people asked, "O Allah (swt)'s Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" He replied, "He should help the needy who appeal for help."Then the people asked, "If he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds."”.

Kuma haka, hadisin da malamai suka amince da shi daga Ibn Umar cewa Manzon Allah ﷺ ya ce:

And in the same way, the agreed upon narration from Ibn Umar that the Messenger of Allah (pbuh) said:

. الْمُسْلِمُ أَخُو الْمُسْلِمِ لا يَظْلِمُهُ وَلا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ « فِي حَاجَتِهِ، وَمَنْ فَ رَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَ رَّجَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَ وْمِ ا لْقِيَامَةِ، وَمَنْ » سَتَ رَ مُسْلِمًا سَتَ رَهُ اللهُ ي وَْمَ الْقِيَامَةِ .

. الْمُسْلِمُ أَخُو الْمُسْلِمِ لا يَظْلِمُهُ وَلا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ « فِي حَاجَتِهِ، وَمَنْ فَ رَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَ رَّجَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَ وْمِ ا لْقِيَامَةِ، وَمَنْ » سَتَ رَ مُسْلِمًا سَتَ رَهُ اللهُ ي وَْمَ الْقِيَامَةِ .

"Musulmi ɗan'uwan Musulmi ne. Don haka bai kamata ya zalunce shi ba, kuma bai kamata ya mika shi ga makiyansa ba. Duk wanda ya biya wa ɗan'uwansa buƙatunsa, Allah (SWT) zai biya masa buƙatunsa; duk wanda ya kawar da wahalhalun ɗan'uwansa, Allah (SWT) zai kawar masa da ɗaya daga cikin wahalhalunsa a Ranar Ƙiyama; kuma duk wanda ya rufe laifin Musulmi, Allah (SWT) zai rufe laifinsa a Ranar Ƙiyama."

“A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to. Whoever fulfills the needs of his brother, Allah (swt) will fulfill his needs; whoever removes the troubles of his brother, Allah (swt) will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah (swt) will cover up his fault on the Day of Resurrection”.

Wannan yana shafar halifa da sauran musulmi baki ɗaya, saboda haka wajibi ne ga Baitul-mali da kuma ga musulmi. Idan an sami isassun kuɗi a Baitul-mali, sai a kashe daga can, idan kuma ba a sami isassun kuɗi ba, sai a karɓi haraji saboda shi, domin wajibi ne ga musulmi su taimaki waɗanda ke cikin wahala.

This is general encompassing both the Khalifah as well as the rest of the Muslims, and so it is obligatory upon the Bayt Al-Mal and upon the Muslims. If sufficient funds are found in the Bayt Al- Mal then they are spent upon from there, and if there were not sufficient funds found then taxes are collected for its sake because it is obligatory upon the Muslims to help those in trouble.

Dangane da karɓar rance a yanayin da ake tsoron fasadi (Fasad), kamar yadda aka ambata a sassa: “b” da “c” da “f”, wannan saboda fasadi cuta ce da ke samun Musulmi, kuma kawar da ita zai zama wajibi saboda hadisin da aka ruwaito:

With respect to the taking out of loans in a situation where corruption (Fasad) is feared, as mentioned in clauses: “b” and: “c” and: “f”, this is because corruption is a harm afflicting the Muslims, and its removal would be obligatory due to the narration:

.» لا ضَرَرَ وَلا ضِرَارَ «.

.» لا ضَرَرَ وَلا ضِرَارَ «.

"Babu cutarwa, kuma babu mayar da cutarwa da cutarwa." Saboda haka, idan kudi ba su samu ba, aka kuma ki karɓar bashi, idan kuma jiran kuɗin zai iya jawo cutarwa, to zai zama wajibi a karɓi bashi domin kawar da cutarwar. Zai kuma zama wajibi gwamnati ta karɓi bashi domin adadin da ake buƙata don kawar da cutarwar. Ba a halatta karɓar bashi don wani abu banda waɗannan abubuwa uku ba, domin kashe kuɗi a wasu yanayi ya dogara ne da samuwar kuɗi, amma idan kuɗi ba su samu ba, bai kamata a karɓi bashi dominsa ba. Amma duk abin da yake da haƙƙin kuɗi, ko an samu kuɗi a Baitul Mal ko ba a samu ba, idan an samu kuɗi sai a kashe su a kansa, idan kuma ba a samu ba, sai a nemo su ta hanyar karɓar haraji daga Musulmai domin cika abin da ake buƙata. Wannan yana faruwa idan ana iya jira kuma babu cutarwa saboda jiran, sai a jinkirta har sai an tattara harajin. Idan kuma ba za a iya jira ba, mutane kuma za su shiga cikin cutarwa saboda kowane jinkiri, to a lokacin sai a karɓi bashi saboda shi. Saboda haka gwamnati ba za ta karɓi bashi ba sai dai a yanayin da zai jawo cutarwa idan ba a kashe kome ba, waɗanda su ne yanayi da abubuwan da haƙƙinsu na kuɗi yake nan ko an samu kuɗin ko ba a samu ba.

“There should be neither harming nor reciprocating harm”. So, if the funds were not available, and loans were not taken out, and waiting for the money could cause harm, then it would be obligatory to take out a loan to remove the harm. It would then be necessary for the State to take a loan for the amount required to remove the harm. It is not permitted to take out a loan for the sake of anything other than these three situations, because spending in other situations depends on the presence of funds, but if the funds are not present money should not be borrowed for it. As for anything which is entitled to funds whether or not they were found in the Bayt Al-Mal, then if the funds are found they are spent upon it, and if they are not found then they are sought through taking taxes from the Muslims in order to fulfil what is required. This occurs if it is possible to wait and no harm occurs due to waiting, and so it is delayed until the taxes have been collected, and if it cannot be waited for and the people would be afflicted with harm due to any delay then at that time a loan would be taken out for its sake. So accordingly the State would not take out a loan except for the situations which would cause harm if nothing was spent, which are those situations and things whose entitlement to funds remains whether the funds were found or not.