Serikali inawarahisishia raia wote uwezo wa kukidhi mahitaji yao ya ziada (yasiyo ya lazima), na kuhakikisha usawa katika jamii kwa njia ifuatayo:

The State makes it easier for all the citizens to be able to satisfy their extra (non-essential) needs, and to achieve equality in society in the following way:

a. Kwa kutoa mali ya kioevu na mali zisizohamishika kutoka katika fedha za Bayt Al-Mal, na kutoka katika ngawira za vita, na chochote kinachofanana na hayo.

a. By giving out liquid and fixed assets from the funds of the Bayt Al-Mal, and from the war booties, and anything similar.

b. Kutoa baadhi ya ardhi yake iliyolimwa kwa wale ambao hawana ardhi ya kutosha. Wale wanaomiliki ardhi lakini hawaitumii hawapewi zaidi. Wale ambao hawawezi kulima ardhi yao wanapewa msaada wa kifedha ili waweze kuilima.

b. Donating some of its cultivated land to those who have insufficient land. Those who possess land but do not use it are not given more. Those who are unable to cultivate their land are given financial assistance to enable them to cultivate it.

c. Kutoa msaada kwa wale wasiokuwa na uwezo wa kulipa madeni yao kwa kutoa fedha kutoka katika Zakah, na ghanima za vita, na chochote kinachofanana na hivyo.

c. Giving help to those unable to repay their debts by providing funds from the Zakah, and the war booty, and anything similar.

Ushahidi wa kifungu "a": Allah (SWT) alimpa Mtume ﷺ mali ya Bani Al-Nadir ili ampe amtakaye, na Mjumbe ﷺ aliipa hasa Muhajirina badala ya Ansar, wala hakumpa yeyote miongoni mwa Ansar chochote isipokuwa watu wawili miongoni mwao. Mali ya Bani Al-Nadir ilikuwa sehemu ya ghanima, na sawa na ghanima ni mali iliyobaki inayotokana na vyanzo vya kudumu kama kodi ya ardhi, kwa sababu matumizi yake yamewekwa chini ya jukumu la Imamu kuyatumia kulingana na maoni yake na Ijtihadi yake, isipokuwa pale maandiko yanapokuja yakieleza mahali ambapo inapaswa kutumika, kama matumizi ya Zakat, ambapo katika hali hiyo haitaruhusiwa kuitumia isipokuwa kwa yale ambayo maandiko yametaja. Hili linahusu tu vyanzo vya mapato vya kudumu. Lakini mali inayokusanywa kutokana na kodi juu ya Waislamu haiwezi kugawiwa, kwa sababu maandiko yalihusu ghanima, na kulinganisha (qiyas) kunafanywa juu yake na chochote kinachofanana nayo, ambacho ni vyanzo vya kudumu vya mapato vya Bayt Al-Mal.

The evidence for clause: “a” is that Allah (swt) gave the wealth of the Bani Al-Nadir to the Prophet in order for him to give it to whom he wished, and the Messenger (pbuh) gave it specifically to the emigrants rather than the Ansar, and did not give any of the Ansar anything apart from two men from amongst them. The wealth of Bani Al-Nadir was part of the booty, and similar to the booty is the rest of the wealth which is derived from fixed sources such as the land tax, because its expenditure has been placed under the responsibility of the Imam to spend according to his opinion and Ijtihad, except for if the text came explaining where it should be spent such as the expenditures of Zakah, in which case it would not be allowed to spend it except upon whatever the text mentioned. This is only with respect to the fixed sources of income, but as for the wealth collected from the taxes upon the Muslims, it cannot be given out because the text was regarding the booty and analogy upon it is made with anything similar, which are the fixed sources of income for the Bayt Al-Mal.

Kwa upande wa kifungu: "b", dalili yake ni kitendo cha Mtume ﷺ alipokuwa akigawa ardhi; imepokewa kutoka kwa Amr bin Hareeth aliyesema:

As for clause: “b” its evidence is the action of the Messenger (pbuh) when dividing the land; it is reported fromAmrf Bin Hareeth who said:

.» دَارًا بِالْمَدِينَةِ بِقَوْسٍ وَقَالَ: أَزِيدُكَ أَزِيدُكَ خَطَّ لِِ رَسُولُ اللهِ «.

.» دَارًا بِالْمَدِينَةِ بِقَوْسٍ وَقَالَ: أَزِيدُكَ أَزِيدُكَ خَطَّ لِِ رَسُولُ اللهِ «.

“Mtume wa Allah ﷺ alinipimia nyumba kwa upinde huko Madina. Akasema: Nitakupa zaidi. Nitakupa zaidi.” (Imepokewa na Abu Dawud, naye akaiona kuwa Hasan), na katika riwaya iliyopokewa na Ahmad na kuthibitishwa na Al-Zayd, na pia imepokewa na Al-Bayhaqi, wote wawili kupitia ‘Alqamah bin Wa’il kutoka kwa baba yake:

“The Messenger of Allah (pbuh) demarcated a house with a bow at Medina for me. He said: I shall give you more. I shall give you more.” (reported by Abu Dawud and he considered it Hasan), and in a narration reported by Ahmad and authenticated by Al-Zayd and also reported by Al-Bayhaqi, with both of them through ‘Alqamah b. Wa’il from his father:

. أَقْطَعَهُ أَرْضًا، قَالَ: فَأَرْسَلَ مَعِي مُعَاوِيَةَ أَنْ أَعْطِهَا إِيَّاهُ، أَوْ قَالَ أَنَّ رَسُولَ اللهِ « أَنْ يقُْطِعْهُ عَيْنُونَ، البَلَدِ الَّذِي كَانَ مِنْهُ سَأَلَ تََِيمُ الدَّارِ ي رَسُولَ اللهِ « وقد .» أَعْلِمْهَا إِيَّاه »بِالشَّامِ قَبْلَ فَتْحِهِ، وَهُوَ مَدِينَةُ الخَْلِيلِ، فَأَقْطَعَهُ إِيَّاهَا .

. أَقْطَعَهُ أَرْضًا، قَالَ: فَأَرْسَلَ مَعِي مُعَاوِيَةَ أَنْ أَعْطِهَا إِيَّاهُ، أَوْ قَالَ أَنَّ رَسُولَ اللهِ « أَنْ يقُْطِعْهُ عَيْنُونَ، البَلَدِ الَّذِي كَانَ مِنْهُ سَأَلَ تََِيمُ الدَّارِ ي رَسُولَ اللهِ « وقد .» أَعْلِمْهَا إِيَّاه »بِالشَّامِ قَبْلَ فَتْحِهِ، وَهُوَ مَدِينَةُ الخَْلِيلِ، فَأَقْطَعَهُ إِيَّاهَا .

"Kwamba Mtume ﷺ alimpa ardhi fulani huko Hadhramaut kama iqta', akasema: alimtuma Mu'awiyah ili amkabidhi". Na: "Tamim Al-Dari alimuomba Mjumbe wa Allah ﷺ amkabidhi sehemu za ardhi ambazo zilikuwa zake huko Al-Sham kabla haijatekwa, ambayo ilikuwa mji wa Al-Khalil, naye Mtume ﷺ akampa." (Imepokewa na Abu 'Ubayd katika Al-Amwal na Abu Yusuf katika Al-Kharaj). Ushahidi mwingine ni kitendo cha Umar bin Al-Khattab (ra) cha kuwapa wakulima wa Iraq fedha kutoka Bayt Al-Mal ili walime ardhi yao, na Maswahaba wakanyamaza juu ya jambo hilo, hivyo linachukuliwa kuwa Ijma'.

“That the Prophet assigned him some land in Hadramout as fief, He said: he sent Mu’awiyah in order to give it to him”. And: “Tamim Al-Dari asked the Messenger of Allah (pbuh) to assign him parts of the land that used to belong to him in Al-Sham before it was conquered, which was the city of Al-Khalil, and so the Messenger (pbuh) granted it to him” (reported by Abu ‘Ubayd in Al-Amwal and Abu Yusuf in Al-Kharaj). Another evidence is what Umar Bin Al-Khattab (ra) did in giving the farmers of Iraq some money from the Bayt Al-Mal in order for them to cultivate their land, and the companions remained silent over it, and so it is considered an Ijma’.

Kuhusu kifungu: “c”, dalili yake ni kile alichokitaja Allah (SWT) kuhusu mali ya Zakat kwa maneno Yake (SWT):

As for clause: “c”, its evidence is what Allah (swt) mentioned regarding the Zakah wealth with His (swt) words:

"Na kwa walio na madeni" (TMQ 9:60), na maneno ya Mtume ﷺ:

“And for those in debt” (TMQ 9:60), and the words of the Messenger (pbuh) :

. » أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نفَْسِهِ، فَمَنْ تَرَكَ دَيْناً فَعَلَيَّ، وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ «.

. » أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نفَْسِهِ، فَمَنْ تَرَكَ دَيْناً فَعَلَيَّ، وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ «.

"Mimi ni karibu zaidi kwa kila muumini kuliko nafsi yake mwenyewe. Akiacha deni, basi ni juu yangu mimi. Lakini akiacha mali, basi ni ya warithi wake." (ameipokea Muslim kutoka kwa Jabir ﷺ), na Shari'ah iliamuru kwamba mali ya ngawira inaweza kutumiwa na Imamu kwa mujibu wa maoni yake na Ijtihadi yake, ambayo inaweza kujumuisha kulipa madeni.

“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 the Shari’ah ordained that the wealth from the booty can be spent by the Imam according to his opinion and Ijtihad, which could include repaying the debts.