Davlat mulki shunday har qanday boylikki, uning sarflanishi xalifaning fikri va ijtihodi bilan belgilanadi, masalan, soliqlardan, yer solig'idan va jizyadan olinadigan boylik.

State property is every wealth whose expenditure is determined by the opinion and Ijtihad of the Khalifah, such as the wealth derived from taxes, land tax and Jizya.

Uning dalili shuki, Shariat dalillari davlat mulkining ta’rifi Shoriy (SWT) tomonidan Xalifaga o‘z fikri va ijtihodiga ko‘ra mablag‘ni sarflashga berilgan ruxsat ekanligini ko‘rsatadi. Payg‘ambar ﷺ urush o‘ljasidan olingan mablag‘ni, xuddi shunday turli yerlardan yig‘ilgan jizya va xiroj soliqlaridan tushgan mablag‘ni ham o‘z fikri va ijtihodiga ko‘ra sarflar edi. Shariat matnida mablag‘ni qanday ko‘rsa, shunday sarflash Payg‘ambar ﷺ ga qoldirilganligi haqida dalil bor. Payg‘ambar ﷺ ning amali Shariat dalili bo‘lgani uchun, bu Imomga ham bu mablag‘ni o‘z fikri va ijtihodiga ko‘ra ko‘rganicha sarflashi uchun ruxsat ekanligini bildiradi. Demak, davlat mulkining ta’rifi shudir.

Its evidence is that the Shari’ah evidences indicated that the definition of State property is the permission of the Legislator (swt) for the Khalifah to spend the wealth according to his opinion and Ijtihad. The Messenger (pbuh) used to spend the wealth from the war booty according to his opinion and Ijtihad, and likewise the wealth from the Jizya and land taxes which were collected from the different lands. There is a Shari’ah text which shows that it was left to the Messenger (pbuh) to spend it according to how he saw fit, which is an evidence that the Imam can spend this wealth according to his opinion and Ijtihad, since the action of the Messenger (pbuh) is a Shari’ah evidence and so it is a permission for the Imam to spend this wealth as he sees fit according to his opinion and Ijtihad. Therefore, that is the definition of State property.