As fontes permanentes de receita do Bayt Al-Mal são o butim, a Jizya, o imposto sobre a terra, um quinto dos tesouros enterrados e a Zakah. Esta receita é arrecadada continuamente, quer houvesse ou não necessidade.

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.

As evidências para este artigo são as evidências que incluem a renda, portanto a evidência para o butim são as palavras de 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):

"E o que Allah (SWT) concedeu a Seu Mensageiro ﷺ das gentes das cidades - é para Allah (SWT) e para o Mensageiro ﷺ e para [seus] parentes próximos e órfãos e o [viajante em necessidade]." (TMQ 59:7). A evidência da Jizyah são as palavras d'Ele (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:

“Até que deem a jizyah de bom grado, estando humilhados.” (TMQ 9:29). A evidência para o imposto sobre a terra é o que foi relatado por Abu ‘Ubayd a respeito da terra kharajiyyah, quando disse:

“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.

“Encontramos relatos do Mensageiro de Allah ﷺ e dos Khulafaa' que se seguiram, a respeito da conquista de terras, em três categorias: a terra daqueles que abraçaram o Islam, pertencendo-lhes, e esta é a terra do ‘Ushr (o dízimo), e nada lhes é imposto além disso. E a terra que foi aberta por meio de um tratado de paz baseado num imposto territorial acordado, e nada mais lhes é imposto. E a terra que foi tomada à força, que é o assunto sobre o qual os muçulmanos divergiram; alguns disseram que deveria ser tratada como despojo de guerra, e assim um quinto dela é retirado (pelo Estado) e é dividida, e os quatro quintos são divididos entre aqueles que conquistaram a terra, e o quinto restante é para Allah (SWT). E alguns disseram: não, antes, sua regulamentação fica a cargo do Imam; se ele julgar que deve ser tratada como despojo, retira-se um quinto e o restante é dividido do mesmo modo que o Mensageiro de Allah ﷺ fez, e ele pode fazer isso; e se julgar que deve ser mantida como propriedade de guerra, ela não é dividida, mas fica destinada ao conjunto dos muçulmanos, como fez ‘Umar com al-Sawaad. Estas são as regras referentes à terra conquistada”. A história da discussão dos muçulmanos com ‘Umar (ra) a respeito da terra de al-Sawaad (terra do Iraque) também é relatada por Abu Yusuf em 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.

Quanto ao quinto dos tesouros (Rikaz), sua prova são as palavras do Mensageiro de Allah ﷺ:

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

. » وَفِي الرِّكَازِ الخُْمُسُ « .

. » وَفِي الرِّكَازِ الخُْمُسُ « .

“Um quinto é obrigatório ser pago (como Zakat) sobre o tesouro enterrado.” Quanto à Zakat, suas evidências são muitas. Allah (SWT) disse:

“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 .

"diga-lhes que Allah (SWT) tornou obrigatório sobre eles o pagamento da Zakat. Ela deve ser recolhida dos seus ricos e distribuída entre os seus pobres."

“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.”.

Todas essas evidências transmitem o sentido de obrigação, e por isso o pagamento dessa riqueza é uma obrigação, razão pela qual ela é cobrada perpetuamente, independentemente da necessidade, uma vez que Allah (SWT) a tornou obrigatória, e a obrigação deve ser cumprida.

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.