المادة ١٢٥ - مسودة دستور دولة الخلافة | System Of Islam

المادة ١٢٥ - مسودة دستور دولة الخلافة | System Of Islam

"الإمامُ راعٍ وهو مسؤولٌ عن رعيته" (رواه البخاري عن عبد الله بن عمر)، ومن أهم مسؤوليات الإمام تجاه رعيته أن يضمن تحقيق حاجاتهم الأساسية. ولذلك تُقدَّم نفقاتهم من إيرادات بيت المال، لأنه من مسؤوليات الدولة توزيع النفقة على الفقراء. فإن لم يكفِ الإيراد المتيقَّن لبيت المال، فُرِضت ضرائب على الأغنياء من المسلمين بقدر ما يكفي لتوفير هذه النفقة، وأُخذت منهم جبرًا لتُحمل إلى بيت المال من أجل هذه النفقة، لأن هذا من الأسباب التي يجوز للخليفة بها أن يفرض الضرائب. وذلك لأنه إذا لم تكفِ الزكاةُ والإيراد المتيقَّن لبيت المال لتوفير النفقة، صار ذلك واجبًا على جميع المسلمين؛ وقد قال رسول الله ﷺ:

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from Abdullah Bin Umar), and amongst the most important responsibilities to his subjects is to guarantee the fulfilment of their basic needs. Therefore, their maintenance is provided from the income of the Bayt Al-Mal, since it is from the State responsibilities to distribute the maintenance to the poor. If the confirmed income of the Bayt Al-Mal was not sufficient, taxes would be imposed upon the rich Muslims in accordance with what would be enough to provide this maintenance, and it would be taken from them by force in order to get it to the Bayt Al-Mal for the sake of this maintenance, since this is from the reasons that the Khalifah can impose taxes. This is because if the Zakah and the confirmed income of the Bayt Al-Mal is not sufficient to provide the maintenance, then it becomes a duty upon all of the Muslims; the Messenger (pbuh) said:

"خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ" (متفق عليه من حديث عائشة رضي الله عنها)، فَفِيهِ أَنَّ الْمِقْدَارَ يَجِبُ أَنْ يَكُونَ كَافِيًا. وَهَذَا يَدُلُّ عَلَى أَنَّ الْكِفَايَةَ يَجِبُ أَنْ تَكُونَ تَامَّةً، أَيْ أَنْ تُسَدَّ جَمِيعُ الْحَاجَاتِ الْأَسَاسِيَّةِ بِحَسَبِ مَا هُوَ مَعْرُوفٌ عِنْدَ النَّاسِ. فَالْكِفَايَةُ شَرْطٌ، أَيْ حَتَّى يَشْبَعَ مِنَ الطَّعَامِ، وَيُكْسَى بِاللِّبَاسِ، وَيَكُونَ لَهُ مَسْكَنٌ. وَمَعَ الْكِفَايَةِ يُشْتَرَطُ أَنْ تَكُونَ هَذِهِ الْكِفَايَةُ بِمَا هُوَ مَعْرُوفٌ، أَيْ لَيْسَ مُجَرَّدَ الْكِفَايَةِ بِأَدْنَى الْمَعَايِيرِ، بَلْ بِمَا هُوَ مَعْرُوفٌ فِي الْبَلَدِ الَّذِي يَعِيشُونَ فِيهِ، وَبَيْنَ النَّاسِ الَّذِينَ يُخَالِطُونَهُمْ. وَعَلَى ذَلِكَ يَتَقَرَّرُ أَنَّ الْإِشْبَاعَ يَجِبُ أَنْ يَكُونَ تَامًّا، وَكُلُّ هَذَا دَلِيلٌ عَلَى الشَّطْرِ الْأَوَّلِ مِنَ الْمَادَّةِ.

“Take whatever is sufficient for you and your child that is acceptable (Bilma’ruf)” (agreed upon from the narration of Aisha(ra)), and so it mentions that it should be a sufficient amount. This indicates that the satisfaction should be complete, or in other words, all of the basic needs should be satisfied according to what is reasonable amongst the people. So sufficiency is a condition, in other words, until they are satisfied by food, covered in clothes, and have accommodation. Along with sufficiency, it is a condition that this sufficiency is met by what is reasonable, in other words, not simply sufficient by the lowest criteria, but rather sufficient by what is reasonable in that country which they live, and the people that they live amongst. Accordingly it is confirmed that the satisfaction must be complete, and all of this is the evidence for the first half of the article.