Moja ya njia za umiliki ni haja ya mali kwa ajili ya riziki. Hii ni kwa sababu riziki ni haki ya kila binadamu, hivyo lazima awe na riziki kama haki yake, si kama zawadi wala kama fadhila. Njia ambayo raia wa Dola ya Kiislamu hupata riziki yake ni kazi. Ikiwa inamgumu kwake kupata kazi, Dola ni lazima iifanye ipatikane kwake, kwa kuwa ni mlezi wa raia na inawajibika kutoa mahitaji yao. Mtume ﷺ alisema: "Imam ni mchungaji (ra'i), na anawajibika kwa raia wake," kama alivyosimulia Bukhari kutoka kwa Ibn Umar. Ikiwa ilikuwa ngumu kwake kupata kazi au hakuweza kufanya kazi kutokana na ugonjwa, uzee au sababu yoyote ya ulemavu, basi riziki yake inakuwa wajibu juu ya wale ambao Shari'ah imewafanya wawajibike kumsaidia kifedha. Ikiwa hakuna mtu kama huyo, au yupo lakini hawezi kumsaidia kifedha, basi Bait ul-Mal, yaani Dola, inakuwa na wajibu wa kutoa msaada unaohitajika. Zaidi ya hayo, mtu kama huyo ana haki nyingine kutoka Bait ul-Mal, nayo ni Zakat. Allah amesema:

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:

“Na katika mali zao kuna haki inayotambulika, kwa ajili ya ombaomba na mwenye kuhitaji.” [Al-Ma'arij: 24-25] Haki hii ni ya lazima kwa watu matajiri ambao wanapaswa kuilipa. Allah (SWT) anasema katika aya ya Sadaqat:

“And in their wealth there is a right acknowledged. For the beggar and the destitute.” [Al-Ma’arij: 24-25] This right is obligatory upon the rich people who have to pay it. Allah (swt) says in the verse of Sadaqat:

"Sadaka ni kwa ajili ya masikini na wahitaji pekee.... ni wajibu uliowekwa na Allah" [At-Tauba: 60], yaani haki ya lazima. Ikiwa Serikali itapuuza haki hii, na jamii ya Waislamu ikapuuza kuidai Serikali kuwajibika na ikapuuza kuwalisha (kuwasaidia) wahitaji, ingawa haitarajiwi kwamba jamii ya Waislamu ingepuuza jambo hili, basi mtu huyu ana haki ya kuchukua chochote anachohitaji ili kujikimu, kutoka popote atakapokipata, iwe ni mali ya mtu binafsi au mali ya Serikali. Katika hali kama hii, mtu mwenye njaa hairuhusiwi kula mzoga, mradi tu kuna chakula mikononi mwa watu wengine, kwa kuwa hasukumwi na dharura kula mzoga wakati kuna chakula mikononi mwa watu ambacho anaweza kula. Hata hivyo, ikiwa hangeweza kupata chakula, basi anaruhusiwa kula mzoga ili kuokoa maisha yake. Hii ni kwa sababu riziki ni mojawapo ya njia za kupata mali. Shari'a haikuchukulia kuchukua chakula wakati wa njaa kuwa wizi unaostahili kukatwa mkono. Imepokewa kutoka kwa Abu Umamah kwamba Mtume (ﷺ) alisema: "Hakuna kukatwa mkono wakati wa njaa." Haki ya mtu kumiliki mali kwa ajili ya riziki imehakikishwa na Shari'a kupitia sheria pamoja na maelekezo. Imam Ahmad amepokea kwamba Mtume (ﷺ) alisema: "Jamii yoyote, watu wake wawe nani, ikiwa mtu miongoni mwao atakuwa na njaa, wataondolewa katika ulinzi wa Allah Mbarikiwa, Mwenye Enzi." Al-Bazzar amepokea kutoka kwa Anas kwamba Mjumbe wa Allah (ﷺ) alisema: "Mtu aliyelala akiwa ameshiba huku jirani yake wa karibu akiwa na njaa, naye akajua hilo, hangeweza kuniamini kwa kweli."

“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.”