国家通过以下方式，使所有公民都能更容易地满足其额外（非必需）的需求，并在社会中实现平等：

The State makes it easier for all the citizens to be able to satisfy their extra (non-essential) needs, and to achieve equality in society in the following way:

a. 通过从公库（Bayt Al-Mal）的资金、战利品以及类似的财产中发放流动资产和固定资产。

a. By giving out liquid and fixed assets from the funds of the Bayt Al-Mal, and from the war booties, and anything similar.

b. 将其部分耕地捐赠给土地不足的人。拥有土地却不加以利用的人，不会再获得更多土地。无力耕种自己土地的人，则会获得经济援助，使其能够进行耕种。

b. Donating some of its cultivated land to those who have insufficient land. Those who possess land but do not use it are not given more. Those who are unable to cultivate their land are given financial assistance to enable them to cultivate it.

c. 通过天课以及战利品等类似的资金，帮助无力偿还债务的人。

c. Giving help to those unable to repay their debts by providing funds from the Zakah, and the war booty, and anything similar.

证据如下，即第一点：真主（swt）将Bani Al-Nadir的财产赐予先知，让他按自己所愿交给任何人；而使者（pbuh）特意将其给予迁徙者（Muhajirun），而没有给予安莎尔（Ansar），除了其中两人之外，他并未给予安莎尔任何东西。Bani Al-Nadir的财产属于战利品，与战利品相似的，是其余由固定来源获得的财产，例如土地税，因为其支出的权力已交由伊玛目负责，由他依自己的见解和伊杰提哈德（Ijtihad）来支配，除非经文说明了应当如何支出，例如天课的各项开支，在这种情况下，除经文所提及的用途外，不得随意支出。这只适用于固定来源的收入；至于从穆斯林身上征收的税款，则不得随意分配，因为经文针对的是战利品，而对其进行类比时，应类推至与之相似的事物，即归于国库（Bayt Al-Mal）的固定收入来源。

The evidence for clause: “a” is that Allah (swt) gave the wealth of the Bani Al-Nadir to the Prophet in order for him to give it to whom he wished, and the Messenger (pbuh) gave it specifically to the emigrants rather than the Ansar, and did not give any of the Ansar anything apart from two men from amongst them. The wealth of Bani Al-Nadir was part of the booty, and similar to the booty is the rest of the wealth which is derived from fixed sources such as the land tax, because its expenditure has been placed under the responsibility of the Imam to spend according to his opinion and Ijtihad, except for if the text came explaining where it should be spent such as the expenditures of Zakah, in which case it would not be allowed to spend it except upon whatever the text mentioned. This is only with respect to the fixed sources of income, but as for the wealth collected from the taxes upon the Muslims, it cannot be given out because the text was regarding the booty and analogy upon it is made with anything similar, which are the fixed sources of income for the Bayt Al-Mal.

至于条款“b”，其证据是使者（愿主福安之）在分配土地时的做法；据阿穆尔·本·哈里思传述，他说：

As for clause: “b” its evidence is the action of the Messenger (pbuh) when dividing the land; it is reported fromAmrf Bin Hareeth who said:

.» دَارًا بِالْمَدِينَةِ بِقَوْسٍ وَقَالَ: أَزِيدُكَ أَزِيدُكَ خَطَّ لِِ رَسُولُ اللهِ «.

.» دَارًا بِالْمَدِينَةِ بِقَوْسٍ وَقَالَ: أَزِيدُكَ أَزِيدُكَ خَطَّ لِِ رَسُولُ اللهِ «.

“先知穆罕默德ﷺ用一张弓为我在麦地那划定了一块地。他说：我还会给你更多。我还会给你更多。”（由艾布·达伍德记录，并认为其为“哈桑”级圣训）。在艾哈迈德所记录、并经宰德认证的一则传述中，以及拜哈基所记录的另一则传述中，两者都通过阿勒格迈·本·瓦伊勒从其父亲处传述。

“The Messenger of Allah (pbuh) demarcated a house with a bow at Medina for me. He said: I shall give you more. I shall give you more.” (reported by Abu Dawud and he considered it Hasan), and in a narration reported by Ahmad and authenticated by Al-Zayd and also reported by Al-Bayhaqi, with both of them through ‘Alqamah b. Wa’il from his father:

. أَقْطَعَهُ أَرْضًا، قَالَ: فَأَرْسَلَ مَعِي مُعَاوِيَةَ أَنْ أَعْطِهَا إِيَّاهُ، أَوْ قَالَ أَنَّ رَسُولَ اللهِ « أَنْ يقُْطِعْهُ عَيْنُونَ، البَلَدِ الَّذِي كَانَ مِنْهُ سَأَلَ تََِيمُ الدَّارِ ي رَسُولَ اللهِ « وقد .» أَعْلِمْهَا إِيَّاه »بِالشَّامِ قَبْلَ فَتْحِهِ، وَهُوَ مَدِينَةُ الخَْلِيلِ، فَأَقْطَعَهُ إِيَّاهَا .

. أَقْطَعَهُ أَرْضًا، قَالَ: فَأَرْسَلَ مَعِي مُعَاوِيَةَ أَنْ أَعْطِهَا إِيَّاهُ، أَوْ قَالَ أَنَّ رَسُولَ اللهِ « أَنْ يقُْطِعْهُ عَيْنُونَ، البَلَدِ الَّذِي كَانَ مِنْهُ سَأَلَ تََِيمُ الدَّارِ ي رَسُولَ اللهِ « وقد .» أَعْلِمْهَا إِيَّاه »بِالشَّامِ قَبْلَ فَتْحِهِ، وَهُوَ مَدِينَةُ الخَْلِيلِ، فَأَقْطَعَهُ إِيَّاهَا .

“先知曾将哈达拉毛的一片土地作为采邑赐予他，他说：他派穆阿威叶去把它交给他。”以及：“塔米姆·阿尔-达里请求安拉的使者（愿主福安之）把他原先在沙姆（叙利亚地区）所拥有的一些土地赐予他，那些土地在被征服之前属于他，其中包括哈利勒城，于是使者（愿主福安之）准许了他的请求。”（由阿布·欧拜德在《财产》中以及阿布·优素福在《税法》中转述。）另一个证据是欧麦尔·本·哈塔卜（愿主喜悦之）曾从穆斯林公库中拨款给伊拉克的农民，让他们用以耕种土地，而众伴身都保持了沉默，因此这被视为一致公议（идж玛尔）。

“That the Prophet assigned him some land in Hadramout as fief, He said: he sent Mu’awiyah in order to give it to him”. And: “Tamim Al-Dari asked the Messenger of Allah (pbuh) to assign him parts of the land that used to belong to him in Al-Sham before it was conquered, which was the city of Al-Khalil, and so the Messenger (pbuh) granted it to him” (reported by Abu ‘Ubayd in Al-Amwal and Abu Yusuf in Al-Kharaj). Another evidence is what Umar Bin Al-Khattab (ra) did in giving the farmers of Iraq some money from the Bayt Al-Mal in order for them to cultivate their land, and the companions remained silent over it, and so it is considered an Ijma’.

至于条款"c"，其依据是安拉（SWT）关于天课财产所说的话：

As for clause: “c”, its evidence is what Allah (swt) mentioned regarding the Zakah wealth with His (swt) words:

“以及负债者”（《古兰经》9:60），以及使者（愿主赐福他并使他平安）的话：

“And for those in debt” (TMQ 9:60), and the words of the Messenger (pbuh) :

. » أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نفَْسِهِ، فَمَنْ تَرَكَ دَيْناً فَعَلَيَّ، وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ «.

. » أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نفَْسِهِ، فَمَنْ تَرَكَ دَيْناً فَعَلَيَّ، وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ «.

“我比每一位信士更亲近于他自己。若他留下债务，由我承担；若他留下遗产，则归其继承人。”（穆斯林圣训实录，由哲比尔传述）。而且，沙里尔（伊斯兰教法）规定，伊玛目可以依据其见解与伊智提哈德（独立推理）来支配战利品中的财富，其中包括偿还债务。

“I am nearer to every believer than himself, If he leaves a debt,it is upon me. However, if he leaves an estate, it belongs to his heirs.” (reported by Muslim from Jabir), and the Shari’ah ordained that the wealth from the booty can be spent by the Imam according to his opinion and Ijtihad, which could include repaying the debts.