Kuɗaɗen da ake kashewa daga Bait ul-Mal sun ginu ne a kan ka'idoji shida:

The expenditures of the Bait ul-Mal are based upon six principles:

1. Abubuwan kashewa da Baitul-mal yake rike da su a matsayin mai kula da su, kuma waɗannan su ne kuɗaɗen Zakka. Za a biya su ga waɗanda suka cancanta gwargwadon samuwar kuɗin. Idan kuɗin sun kasance a hannun Baitul-mal a sashen Zakka, da an biya su ga waɗanda ke cikin rukunan takwas da aka ambata a cikin Alƙur'ani a matsayin haƙƙinsu. Dole ne a biya su wannan haƙƙi. Sai dai idan waɗannan kuɗaɗen ba su samu ba, to wannan yana sauke biyan su ga waɗanda suka cancanta; watau idan kuɗin ba su samu a hannun Baitul-mal a sashen Zakka ba, to babu ɗaya daga cikin rukunan takwas da za a ba shi ko sisi daga kuɗin Zakka, kuma Gwamnati ba za ta wajaba ta ciwo bashi ba a lokacin da ake jiran karɓar Zakka.

1. The expenditures for which the Treasury acts as custodian, and these are the Zakat funds. These will be paid to those eligible subject to availability. If the funds were available to the Treasury in the Zakat section, they would be paid to those among the eight categories mentioned in the Qur’an as their right. These funds must be paid to them. However, if these funds were not available, this waives their payment to those eligible; i.e. if the funds were not available to the Treasury in the Zakat section, then none of the eight categories would be given any money from the Zakat fund and the State would not have to borrow any money pending the levying of Zakat.

2. Al-Nafaqat (kashe kuɗaɗe) waɗanda ke wajaba a kan Baitul-mali saboda "I'aanah", watau tallafin kuɗi, da kuma saboda ɗaukar aikin Jihadi; kamar kashe kuɗi ga matalauta, mabukata da matafiyi, da kuma kashe kuɗi a kan Jihadi. Cancantar wannan kashe kuɗi ba ta dogara da samuwar kuɗi ba, domin haƙƙi ne wanda dole ne a cika shi, ko Baitul-mali na da kuɗi ko babu. Saboda haka, idan kuɗi sun samu, dole ne a biya nan take. Amma idan kuɗi ba su samu ba, kuma aka ji tsoron cewa jinkirta biyan zai haifar da wahala mai tsanani, to Jiha ta yi aron kuɗi nan take, har zuwa lokacin da za a tara su daga wajen Musulmai, sannan a mayar da su. Idan kuma ba a ji tsoron cewa wahala za ta faru ba, to ƙa'idar "Ana jinkirtawa zuwa lokacin sauƙi" za ta yi aiki. Saboda haka, za a jinkirta biyan har sai an tara kuɗin, sannan a biya waɗanda suka cancanta.

2. The expenditures which are due on the Treasury by way of “I’aalah” i.e. financial support and with regard to undertaking the duty of Jihad; such as spending on the destitute, the indigent and the traveller, and such as the spending on Jihad. The eligibility of this expenditure is not subject to availability, for it is a right that must be fulfilled whether funds were available to the Treasury or not. Hence, if the funds were available, they must be paid at once. However, if the funds were not available and if it were feared that a serious hardship would be caused by delaying the payment, the State should borrow the money at once, pending its collection from the Muslims, and then pay it back. If it were not feared that a hardship would be caused, then the principle: “It is delayed to the time of ease” would apply. Hence, payment would be deferred until the funds are levied and then they would be paid to those eligible.

3. Abubuwan kashewa da Baitul-mal ke da alhakin biya a matsayin "Badal", watau diyya ko alawus, ma'ana kudaden suna kan mutanen da suka yi wa Jiha hidima, sun karbi kudi saboda aikinsu; kamar albashin sojoji, ma'aikatan gwamnati, alkalai, malamai da makamantansu. Saboda haka, irin wadannan biyan kudi ba sa dogara da samuwar kudi. Hakkoki ne da wajibi ne a cika su ko kudi sun samu a Baitul-mal ko ba su samu ba, ko sun yi karanci ko akasin haka. Idan kudi sun samu, a biya nan take; idan kuma ba su samu ba, Jiha tana da wajibci ta samar da su ta hanyar karbar abin da ake bukata daga Musulmi. Idan ana tsoron cewa jinkirta biya zai haifar da wahala mai tsanani, to Jiha ta aro kudin nan take, har zuwa lokacin da za a karbo su daga Musulmi, sannan a mayar da bashin. Idan kuwa ba a tsoron wahala, to ka'idar "Ana jinkirtawa har zuwa lokacin sauki" za ta yi aiki. Saboda haka, za a jinkirta biya har sai an tara kudin, sannan a biya wadanda suka cancanta.

3. The expenditures which are due upon the Treasury by way of “Badal” i.e. recompense or allowance, meaning that the funds are owed to people who rendered a service to the State, they took money for their services; such as the salaries of soldiers, civil servants, judges, teachers and the like. Hence, such payments are also not subject to availability. These are rights that must be fulfilled regardless of availability or scarcity i.e. whether the funds were available in the Treasury or not. If the funds are available, they should be paid immediately; if they are not available, the State would be obliged to make them available by taking whatever is needed from the Muslims. If it is feared that a serious hardship would be caused by delaying the payment, the State should borrow the money at once, pending its collection from the Muslims and then pay it back. If it were not feared that a hardship would be caused, then the principle: “It is delayed to the time of ease” would apply. Hence, payment would be deferred until the funds are levied and then they would be paid to those eligible.

4. Abubuwan kashewa da suke wajibi a kan Baitul-mali, kuma biyansu wajibi ne saboda "Maslaha" watau jin dadin jama'a da kuma "Irfaq" watau hidimomin jama'a, amma ba tare da samun wata riba ko kudin shiga ba. A takaice, ana kashe kudi a kan hidimomi masu yawa wadanda ba sa kawo riba ko kudin shiga, kamar hanyoyi, ayyukan samar da ruwa, masallatai, makarantu, asibitoci, da duk wani irin hidima makamanciyar wadannan wacce samuwarta ake ganin wajibi ne, kuma rashin samuwarta zai jefa Al'umma cikin wahala. Saboda haka, biyan kudin wadannan hidimomi ba ya dogara da samuwar kudi. Maimakon haka, wajibi ne a kansu ko an sami kudi ko babu. Don haka, idan Baitul-mali yana da kudi, to ya zama wajibi a kashe su a kan wadannan hidimomi; idan kuma babu kudi a Baitul-mali, nauyin zai koma kan Al'umma, ta yadda duk abin da ake bukata na kudi domin wadannan ayyuka za a tara shi daga wajen Al'umma domin biyan kudin, sannan Baitul-mali ya kashe shi a kan wadannan ayyuka. Wannan saboda duk wani kashewa da ake yi saboda jin dadin jama'a, ba tare da riba ba, kuma rashin biyansa zai jawo wahala, to wajibi ne a biya shi ko an sami kudi ko ba a samu ba. Idan Baitul-mali yana da kudi, to ya zama wajibi a kan Jiha ta kashe su a kan wadannan hidimomi, kuma nauyin zai fada kan Musulmi; amma idan babu kudi, to nauyin samar da su zai koma kan Musulmin domin Baitul-mali, kuma daga nan ya zama kashewa ce ta wajibi a kan Baitul-mali.

4. The expenditures that are due on the Treasury, and whose payments are due by way of “Maslaha” i.e. welfare and “Irfaq” i.e. public utilities, however without recompense; in other words the payments are spent on a host of utilities without any returns or revenues, such as roads, water services, mosques, schools, hospitals and any other similar utility whose availability is considered a necessity and whose non availability would cause hardship to the Ummah. Hence, the payment for these utilities is not subject to availability of funds. Rather they are an obligatory liability regardless of availability or scarcity. So, if the cash were available to the Treasury, it should be then spent on these utilities; and if it were not available in the Treasury, the onus would be shifted to the Ummah; thus whatever is required for such projects in terms of finance would be collected from the Ummah in order to meet the costs, then the Treasury would spend on these projects. This is because any expenditure by way of welfare and without a return, and whose non-payment would cause a hardship would be a binding expenditure whether the funds are available or not. If the cash was available to the Treasury, it becomes a duty upon the State to spend on these utilities and the duty would be waived off the Muslims, But if it was not available, then the onus would be on them to provide it for the Treasury and consequently it becomes a compulsory expenditure on the Treasury.

5. Kashe-kashen da ke wajibi a kan Baitul-mal, waɗanda biyansu ke wajibi saboda "Maslaha" watau moriyar al'umma da "Irfaq" watau ayyukan amfanin jama'a, ba tare da wani diyya ba; sai dai rashinsu ba zai jawo wa al'umma wahala ba, kamar gina wata hanya alhali akwai wata hanya, ko gina asibiti alhali akwai wani asibitin da ke iya ba da isasshen hidima, ko gina hanyar da mutane za su iya samun wata hanya ta kusa da ita, ko wani abu makamancin haka. A irin wannan hali, kashe kuɗi a kan irin waɗannan ayyuka zai dogara ne kawai a kan samuwar kuɗi. Saboda haka, idan kuɗi sun samu a Baitul-mal, to a kashe su a kan irin waɗannan ayyuka; idan kuma ba su samu ba, to nauyin kashe kuɗin nan a kan Baitul-mal zai gushe, kuma Musulmi ba za su wajaba su biya kuɗin irin waɗannan ayyuka ba, domin a asali ba su wajaba a kan Musulmi ba.

5. The expenditures that are due upon the Treasury, and whose payments are due by way of “Maslaha” i.e. welfare and “Irfaq” i.e. public utilities, and without recompense; however, the scarcity of which would not cause hardship to the Ummah, such as the building of another road while a road exists, or the building of a hospital while another exists and is capable of providing adequate service, or the building of a road for which people can find an alternative road nearby or anything similar. In this case, the spending on such projects would be subject to availability only. Hence, if the funds were available to the Treasury, they should then be spent on such projects; otherwise, the duty of such expenditure on the Treasury would be waived and the Muslims would not be obliged to meet the costs of such projects, because in essence, they are not obligatory upon the Muslims.

6. Kashe-kashen da ke wajibi a kan Baitul-mal saboda gaggawa, kamar yunwa, ambaliya, girgizar ƙasa ko harin abokan gaba. Biyan irin wannan kashe-kashe ba ya dogara da samuwar kuɗi; a maimakon haka, nauyi yana kan Dawla ta samar da wannan kuɗi ko an sami kuɗi ko babu. Idan kuɗin yana nan, a biya shi nan take, kuma idan babu, wajibcin zai koma kan Musulmi; a wannan hali sai a karɓi kuɗin daga Musulmi nan take, a sa shi a Baitul-mal domin a kashe musu. Idan an ji tsoron cewa jinkirin karɓar kuɗin zai iya haifar da wahala, to dole Dawla ta ciyo kuɗin da ake buƙata ta sa shi a hannun Baitul-mal, sannan ta biya nan take ga waɗanda suka cancanta, ta kuma biya bashin daga abin da take karɓa daga Musulmi daga baya.

6. The expenditures that are due upon the Treasury by way of emergency, such as famine, flood, earthquake or attack by an enemy. The payment of such expenditure is not subject to availability; rather the onus is upon the State to provide such money regardless of availability or scarcity. If the cash is available, it should be paid immediately, and if it was not, then the obligation would shift to the Muslims; in this case the money should be levied from the Muslims at once and it should be placed in the Treasury in order to spend on them. If it was feared that a delay in levying the money could cause hardship, the State must in this case borrow the necessary money and place it at the disposal of the Treasury, then pay out the money at once to those eligible and pay off the debt from what it collects from the Muslims later.