Al-Hofiz "Al-Fath" kitobida aytadi: rizq — bu imom bait al-mol hisobidan Muslimlarning manfaatlarini bajargan kishiga tayinlagan narsadir. Sud ishi ham bait ul-moldan rizq belgilanishi mumkin bo'lgan vazifalardan biridir, chunki bu davlat Muslimlarning manfaatlari uchun ularni ishga olgan vazifadir. Shariat asosida Muslimlarning manfaatlariga taalluqli biror ishni bajarish uchun ishga olingan har bir kishi, bu ish ibodat bo'lsin yoki bo'lmasin, ish haqi olishga haqlidir. Buning dalili shuki, Alloh (SWT) sadaqa yig'uvchilarga ulush belgilagan.

Al-Hafiz mentioned in Al-Fath: provision (rizq) is that which the imam appoints from bait al-mal to whoever discharges Muslims interests. Judiciary is one of the tasks which is allowed to obligate provision to it from bait ul-mal, which is a function the State employed them for of the interests of Muslims. Anyone who is employed to undertake in accordance with the shara any work relating to the interests of the Muslims, is entitled to a wage, whether this work was worship or otherwise. The evidence to this is that Allah (S.W.T) assigned a share to those who collect the sadaqah. .

Shunday qilib, U (S.W.T) aytadi:

So He (S.W.T) says: .

"Va ularni yig'uvchilar uchun." [TMQ 9:60].

"And those who collect them." [TMQ 9:60].

Abu Dovud, Ibn Xuzaymah o‘zining Sahih kitobida, shuningdek al-Bayhaqiy va al-Hokim, ikki shayxning shartlari bo‘yicha sahih deb hukm qilganlar va bu hukmga az-Zahabiy ham qo‘shilgan, Buraydadan rivoyat qilinishicha, Allahning Elchisi ﷺ shunday degan:

Abu Dawud, Ibn Khuzaymah in his Sahih as well as Al-Bayhaqi and Al-Hakim, declare sound on the conditions of the two sheikhs, and agreed by Al- Dhahabi, a narration from Buraydah that the Messenger of Allah ( PBUH) said: .

"Biz ishga olgan va unga ta'minot belgilab bergan har bir xodim, ulardan belgilanganidan ortiq olgan narsasi xiyonat (g'ullul) hisoblanadi." [Abu Dovud, Sunan, #2943].

"Any employee we used and assigned to him provision, any provision he takes more than that is deception (ghulul)." [Abu Dawud, Sunan, #2943]. .

Al-Mawardiy "Al-Hawiy" kitobida shunday degan: "Sudyalik lavozimi uchun bayt ul-mol hisobidan ta'minot olish joiz, chunki Alloh (S.W.T) sadaqa yig'uvchilarga undan ulush belgilagan. 'Umar ham Shurayhni tayinlab, unga oyiga yuz dirham miqdorida ta'minot belgilagan. Xalifalik Aliy (r.a.) qo'liga o'tganda, u unga har oy besh yuz dirham belgilagan; bundan tashqari Zayd ibn Sobit ham sudyalik uchun haq olgan". Al-Buxoriy bu haqda shunday izoh bergan: .

Al-Mawardi said in Al-Hawi: "Judiciary is allowed to take provision for it from bait ul-mal, because Allah (S.W.T) has assigned to the collectors of Sadaqah a share from it. ‘Umar has also appointed Shurayh and assigned to him provision made of one hundred dirham monthly. When Khilafah reached Ali he assigned to him five hundred dirham every month, additionally Zayd ibn Thabit took a wage for judiciary". Al-Bukhari commented on this saying: .

"Shurayh sudyalikdan haq olardi". Al-Hofiz bu gapga izoh berib dedi: "Shurayh xabariga kelsak, Sa'id ibn Mansur bizga xabar berdi: Sufyon Mujohiddan, u Ash-Sha'biydan rivoyat qilib aytdi: «Masruq sudyalikka haq olmasdi, Shurayh esa olardi»." Al-Hofiz "Al-Fath" kitobida zikr qilgan: "Ibn al-Mundir Zayd ibn Sobit sudyalikka haq olganini zikr qildi". Ibn Sa'd Nofi'dan rivoyat qilib aytdi: "Umar ibn al-Xattob Zayd ibn Sobitni sudyalikka tayinladi va unga rizq belgiladi." Sahobalar, ulardan keyin kelganlar esa sudyalik uchun rizq olish joiz ekani borasida ijmo' qilganlar. Al-Hofiz "Al-Fath" kitobida dedi: "Abu Ali al-Karobisiy dedi: «Sudya sudyalik qilgani uchun rizq olishi noto'g'ri emas, bu barcha olimlar, jumladan sahobalar va ulardan keyin kelganlarning qarashidir. Bu turli viloyatlar fuqaholarining ham fikri bo'lib, ular o'rtasida hech qanday ixtilof bilinmaydi. Masruq esa buni yoqtirmagan, lekin hech kim buni man qilmagan»." Ibn Qudoma "Al-Mug'niy" kitobida zikr qilgan: "Umar Muoz ibn Jabal va Abu Ubayda ga ularni Shomga yuborganida yozdi: ularning orasidan yaxshi odamlarni topib, ularni sudyalikka tayinlashlari uchun. U dedi: «Ular uchun barcha imkoniyatingizni ishlating, ularni ta'minlang va Allohning molidan ularni rozi qiling»."

"Shurayh used to take a wage over judiciary". Al-Hafiz said commenting on this comment: "As regarding the report of Shurayh, Sa’id ibn Mansur told us that Sufyan informed us from Mujahid from Ash-Sha'bi, he said, “Masruq did not use to take a wage on judiciary, and Shurayh used to take." Al-hafiz mentioned in Al-Fath: "Ibn al-Mundir mentioned that Zayd ibn Thabit used to take a wage on Judiciary". Ibn Sa'd narrated from Nafi', he said: "‘Umar ibn Al-Khattab employed Zayd ibn Thabit on judiciary and he assigned provision to him." The Sahabah made ijmaa', as well as those that came after them on the permissibility of taking provision for judiciary. Al-Hafiz said in Al-Fath: "Abu Ali Al-Karabisi said,”It is not wrong that the judge takes provision for making judiciary as conceived by all the scholars, including the Sahabah and those that followed them. This is the opinion of the jurists of the various provinces, without knowing a difference between them. Masruq however disliked that, but no one prohibited it." Ibn Qudamah mentioned in Al-Mughni, "‘Umar wrote to Muadh ibn Jabal and Abu Ubaydah when he sent them to Al-Sham, to find out some good people amongst them and use them on judiciary, he said, “do your utmost for them, provide for them and satisfy them with the wealth of Allah."