7.1 Bukatar Dukiya don Samun Abin Rayuwa - Tsarin Tattalin Arziki na Musulunci | Quran Course

7.1 Bukatar Dukiya don Samun Abin Rayuwa - Tsarin Tattalin Arziki na Musulunci | Quran Course

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7.1 Bukatar Dukiya don Samun Abin Rayuwa

7.1 The need for Property for Sustenance

by Taqiuddin an-Nabhani1 min readViewed 85 times

Ɗaya daga cikin hanyoyin mallaka shi ne buƙatar dukiya don biyan bukatun rayuwa. Wannan saboda biyan bukatun rayuwa haƙƙi ne ga kowane ɗan Adam, don haka dole ne ya samu biyan bukatunsa a matsayin haƙƙi a gare shi, ba a matsayin kyauta ko alheri ba. Hanyar da ɗan ƙasar Daular Musulunci zai tabbatar da abincinsa da rayuwarsa ita ce aiki. Idan ya yi wahala a gare shi ya sami aiki, to Daula ce za ta sa aiki ya samu a gare shi, domin ita ce mai kula da ‘yan ƙasa kuma tana da alhakin biyan bukatunsu. Annabi ﷺ ya ce: “Shugaba mai kula ne (ra’i), kuma yana da alhakin al’ummarsa,” Bukhari ne ya ruwaito shi daga Ibn Umar. Idan ya yi wahala a gare shi ya sami aiki, ko kuma ba zai iya aiki ba saboda rashin lafiya, tsufa, ko kowane dalilin nakasa, to biyan bukatunsa ya zama wajibi a kan waɗanda Shari'a ta ɗora wa alhakin ba shi tallafin kuɗi. Idan babu irin wannan mutum, ko kuwa akwai amma ba zai iya ba shi tallafin kuɗi ba, to Bait ul-Mal, ko kuma Daula, ita ce za ta zama mai alhakin samar da tallafin da ake buƙata. Haka nan, irin wannan mutum yana da wani haƙƙi daga Bait ul-Mal, wato Zakka. Allah ya ce:

One of the means of ownership is the need of property for sustenance. This is because sustenance is a right for every human being, so He must have sustenance as a right for him, and not as a grant or as a favour. The means by which a citizen of the Islamic State secures his livelihood is work. If it is difficult for Him to find work, the State has to make it available for him, because it is the caretaker of the citizens and is responsible for supplying their needs. The Prophet (pbuh) said: “The Imam is a caretaker (ra’i), and He is responsible for his subjects,” narrated by Bukhari from Ibn Umar. If it was difficult for Him to find work or He was unable to work due to sickness, old age or due to any reason of disability, then his sustenance becomes a duty upon those whom Shari’ah made responsible for financially supporting him. If there was no such person, or there was one but He was unable to financially support him, then the Bait ul-Mal, or the State becomes responsible for providing the required support. Moreover, such a person has another right from the Bait ul-Mal, which is the Zakat. Allah said:

"Sadaka kawai don talakawa ne da mabukata...." farilla ce da Allah ya wajabta" [At-Tauba: 60], wato haƙƙi ne wajibi. Idan Gwamnati ta yi sakaci da wannan haƙƙi, al'ummar Musulmi kuma suka yi sakaci wajen matsa wa Gwamnati lamba, suka yi sakacin ciyar da (tallafa wa) mabukata, ko da yake ba a tsammanin al'ummar Musulmi za su yi wannan sakaci, to wannan mutum yana da haƙƙin ɗaukar duk abin da yake bukata don ya tallafa wa kansa, daga duk inda ya samu, ko daga dukiyar mutum ɗaya ne ko dukiyar Gwamnati. A irin wannan hali, mai yunwa ba a yarda ya ci mushe ba, muddin akwai abinci a hannun wasu mutane, domin ba a tilasta masa cin mushe ba alhali akwai abinci a hannun mutane wanda zai iya ci. Sai dai idan bai iya samun abincin ba, to an halatta masa ya ci mushe domin ya ceci ransa. Wannan kuwa saboda arziki yana cikin hanyoyin samun dukiya. Shari'a ba ta ɗauki ɗaukar abinci a lokacin yunwa a matsayin sata wacce ake yanke hannu saboda ita ba. An ruwaito daga Abu Umamah cewa Annabi (ﷺ) ya ce: "Babu yanke hannu a lokacin yunwa." Haƙƙin mutum na mallakar dukiya don arziki an tabbatar da shi a Shari'a ta hanyar doka da kuma ta hanyar umarni. Imam Ahmad ya ruwaito cewa Annabi (ﷺ) ya ce: "Duk al'ummar da ta kasance, idan wani mutum a cikinsu ya ji yunwa, za a cire su daga kariyar Allah Mai Albarka, Maɗaukaki." Al-Bazzar ya ruwaito daga Anas cewa Manzon Allah (ﷺ) ya ce: "Wanda ya kwana yana koshi alhali maƙwabcinsa na kusa yana jin yunwa, kuma yana sane da haka, to ba zai kasance mai imani da ni ba da gaske."

“Alms are only for the poor and the needy.... a duty decreed by Allah” [At-Tauba: 60] i.e. an obligatory right. If the State neglected this right, and the Muslim community neglected to take the State to task and neglected to feed (support) the needy, though it is not expected that the Muslim community would neglect this, then this person has the right to take whatever He needs to support himself, from wherever He finds it, whether it was from an individual’s property or a State property. In such a case a hungry person is not allowed to eat carrion, as long as there is food with any of the people, as He is not driven by necessity to eat carrion when there is food in the hands of the people of which He can eat. However, if He could not obtain the food, then He is allowed to eat carrion to save his life. This is because the sustenance is one of the means to obtain property. Shar’a did not consider the taking of food in the time of famine as theft for which the hand must be amputated. It was narrated by Abu Umamah that the Prophet (pbuh) said: “There is no amputation in time of famine.” The right of the person to own property for sustenance was secured by the Shar’a through legislation as well as through direction. Imam Ahmad narrated that the Prophet (pbuh) said: “Any community, whosoever they are, if a person among them became hungry, they will be removed from the protection of Allah the Blessed, the Supreme.” Al-Bazzar narrated from Anas that the Messenger of Allah (pbuh) said: “The one who slept (satisfied) while his close neighbour was hungry, and He was aware of that, would not have believed in me truly.”