Njia nyingine ya umiliki wa mali ni ile mali ambayo Dola hutoa kutoka mali ya Bait ul-Mal kwa raia ili kukidhi mahitaji yao au kuwanufaisha jamii kwa umiliki wao. Kuhusu kukidhi mahitaji yao, Dola huwapa mali ambazo kwazo wanalima ardhi au kulipa madeni yao. ’Umar bin Al-Khattab alitoa mali kutoka Bait ul-Mal kwa wakulima wa Iraq, ambayo kwayo aliwasaidia kupanda katika ardhi hii na kukidhi mahitaji yao bila kurejeshewa kutoka kwao. Shari’a imeweka kwa wadaiwa haki katika mali ya Zakat, ambapo hupewa kutoka humo ili walipe madeni yao iwapo walishindwa kufanya hivyo. Allah (swt) amesema:

Another means of property ownership is that property which the State gives from the Bait ul-Mal properties to the citizens in order to meet their needs or to benefit the community by their ownership. With regard to the meeting of their needs, the State grants them properties with which they cultivate lands or repay their debts. ’Umar bin Al-Khattab gave properties from the Bait ul-Mal to the farmers in Iraq, by which He helped them to plant on this land and to meet their needs without being reimbursed from them. Shar’a made for the debtors a right in the Zakat property, from which they are given to repay their debts if they were unable to do so. Allah (swt) said:

“na wadaiwa.” [At-Tawba: 60] Kuhusu kunufaisha jamii kupitia mali ya mtu binafsi, hili hutokea pale Dola inapowapa raia wake sehemu ya mali zake ambazo hazitumiki, kama vile Dola kutoa ardhi isiyo na mmiliki. Kama alivyofanya Mtume ﷺ alipowapa Abu Bakr na ’Umar ardhi alipohamia Madina. Pia Mtume ﷺ alimpa Az-Zubair eneo kubwa la ardhi iliyokufa ya al-Naqee’a, kadiri farasi wake angeweza kukimbia ndani yake, na pia alimpa ardhi yenye miti na mitende. Vivyo hivyo, Makhalifa waongofu baada yake walitoa ardhi kwa Waislamu. Ardhi hii ambayo Dola inampa mtu huwa mali yake kwa njia ya utoaji huu. Kwani jamii inahitaji kunufaika na mali hii, kumwezesha mtu binafsi kuitumia mali hii, na kuelekeza juhudi zake za kiakili na kimwili kwa manufaa ya jamii kupitia umiliki wake. Neno la kutoa (Iqta’a) linalotumika hapa lina maana ya kilugha na ya kisheria, na halina uhusiano wowote na mfumo unaojulikana wa kimwinyi wa (Iqta’a) ambao Uislamu haukuwahi kuukubali.

“and the debtors.” [At-Tauba: 60] With regards to benefiting the community from the individual property, this occurs when the State grants to its citizens from its unused properties, such as the State giving land, which has no owner. As the Prophet (pbuh) did when He gave Abu Bakr and ’Umar some land when He (pbuh) emigrated to Madinah. He (pbuh) also gave Az-Zubair a wide area of dead land of al-Naqee’a, as much as his horse could run in, and He (pbuh) also gave Him land which had trees and palms. Similarly the rightly guided Khulafaa after Him gave lands to the Muslims. This land which the State gives to the person becomes his property through this granting. For the community is in need of the benefit of this property, of facilitating the individual to utilise this property, and of employing his mental and physical efforts for the benefit of the community by means of its ownership. This term of granting (Iqta’a) used here is lingistic and jurist one, and it has no relation with the known feudal (Iqta’a) system which Islam never acknowledged.

Kile ambacho Dola hugawa miongoni mwa wapiganaji kutoka katika ngawira, na kile ambacho Imamu huwaruhusu kumiliki katika nyara za vita, pia ni mifano ya kile ambacho Dola humpa mtu binafsi ili aweze kukimiliki.

What the State distributes amongst the warriors from the booties, and what the Imam allows them to hold of the war spoils are also examples of what the State grants to the individuals for them to own.