19 Zakat a kan Amfanin Gona da 'Ya'yan Itatuwa - Kuɗaɗen Daular Khilafah | Quran Course

19 Zakat a kan Amfanin Gona da 'Ya'yan Itatuwa - Kuɗaɗen Daular Khilafah | Quran Course

Zakat ta wajaba a kan alkama, sha'ir, dabino da zabibi, saboda abin da Musa b. Talha ya riwaito daga 'Umar wanda ya ce: "Lallai Annabi ﷺ bai shar'anta Zakar sunnah ba sai a cikin waɗannan huɗu: alkama, sha'ir, dabino da zabibi." Musa b. Talha ya kuma ce: "Manzon Allah ﷺ ya kuma umarci Mu'azu b. Jabal - lokacin da ya aike shi zuwa Yaman - da ya karɓi Sadaka daga alkama, sha'ir, dabino da inabi." Waɗannan Hadisai sun bayyana cewa Zakar amfanin gona da 'ya'yan itatuwa ana karɓarta ne daga waɗannan nau'i huɗu kawai, wato alkama, sha'ir, dabino da zabibi. Ba a karɓarta daga sauran nau'ikan amfanin gona da 'ya'yan itatuwa ba. Wannan saboda Hadisin farko ya fara da kalmar "Innama", wadda ke nuna takaitawa. Abin da kuma ke ƙarfafa takaita Zakar a cikin waɗannan nau'i huɗu shi ne abin da Al-Hakim, Al-Bayhaqi da At-Tabarani suka tattara daga Hadisin Abu Musa da Mu'azu, lokacin da Annabi ﷺ ya aike su Yaman don koyar da mutane al'amuran addininsu; sai ya ce: "Kada ku karɓi Sadaka sai daga waɗannan huɗu: sha'ir, alkama, zabibi da dabino." Al-Bayhaqi ya ce game da wannan Hadisi: Masu riwayarsa amintattu ne kuma yana da jerin riwaya mai ci gaba. Wannan Hadisi a fili yake wajen takaita karɓar Zakar amfanin gona da 'ya'yan itatuwa ga waɗannan nau'i huɗu, domin kalmar "Illa" (sai) idan ta zo bayan harafin ƙaryatawa ko hani, tana nufin takaita abin da ke gabanta ga abin da ke bayanta, wato takaita karɓar Sadaka ga nau'i huɗu da aka ambata bayanta. Su ne sha'ir, alkama, zabibi da dabino.

Zakat is obliged upon wheat, barley, dates and raisins due to what Musa b. Talha narrated from ‘Umar who said: “Verily the Prophet (saw) only decreed the sunnah Zakat in these four: wheat, barley, dates and raisins.” Musa b. Talha also said: “The Messenger of Allah (saw) also commanded Muaz b. Jabal-when he sent him to Yemen-that he should take Sadaqah from wheat, barley, dates and grapes.” These Ahadith clarify that the Zakat in crops and fruits is only taken from these four types, namely wheat, barley, dates and raisins. It is not taken from other types of crops and fruits. This is because the first Hadith begins with the word “Innama” which indicates restriction. What also emphasises the limiting of Zakat in these four types is what was collected by Al-Hakim, Al-Bayhaqi and At-Tabarani from the Hadith of Abu Musa and Muaz when the Prophet (saw) sent them to Yemen to teach people the matters of their deen; so he said: “Don’t take Sadaqah except from these four: Barley, wheat, raisins and dates.” Al-Bayhaqi said of this Hadith: Its narrators are trustworthy and it has a continuous transmission. This Hadith is explicit in limiting the taking of Zakat in crops and fruits in these four types, because the word “Illa” (except) if preceded by the article of negation or prohibition would mean restricting what is before it to what is after it i.e. restricting the taking of Sadaqah to the four types mentioned after it. These are barley, wheat, raisins and dates.

Har ila yau, kalmomin alkama, sha'ir, dabino da zabibi waɗanda suka zo a cikin Hadisi, kalmomi ne na ƙayyadaddun suna (Asma' Qasira) ba na aiki ba (ba a samo su daga wani tushe ba), don haka waɗannan kalmomi ba sa shafar wasu abubuwa, ko dai ta ma'anarsu kai tsaye (Mantuq), ko ta ma'ana a fakaice (Mafhum), ko ta hanyar alaƙa mai wajibi (Iltizam). Wannan saboda ba su zama sunayen siffa (Asma Sifaat) ko sunayen ma'ana (Asma Ma'ani) ba; a maimakon haka, an iyakance su ga dukiyoyi na musamman (‘Ayaan) da aka ambata ko aka lissafa. Saboda haka, ba za a iya fitar da ma'anar abinci (watau abinci) ko bushewa ko ajiya daga kalmominsu ba, domin kalmominsu ba su nuna waɗannan ma'anoni ko siffofi ba. Waɗannan Hadisan da suke takaita wajibcin Zakka zuwa waɗannan nau'o'i huɗu na amfanin gona da 'ya'yan itace, suna takaitawa ne ga ma'anar gaba ɗaya da ke cikin Hadisai: "Akwai ushri a kan ƙasar da ruwan sama ke shayarwa, kuma rabin ushri a kan ƙasar da ake shayarwa da tukunya ko Daliya (wata irin guga)." Ma'anar hakan ita ce, ushri yana wajaba a kan duk abin da ruwan sama ya shayar daga alkama, sha'ir, dabino da zabibi, da abin da aka shayar da tukunya, da Gharab ko guga.

Also as the words wheat, barley, dates and raisins which came in the Hadith are defective nouns (not derived), then these words do not cover others whether through their direct meaning (Mantuq), their indirect meaning (Mafhum) or by indispensable indication (Iltizam). This is because they are not descriptive nouns (Asma Sifaat) or nouns of meanings (Asma Ma’ani); rather they are limited to the specific assets (‘Ayaan) that are named or mentioned. Therefore one could not derive from their wording the meaning of nourishment (i.e. food) or dryness or storage as their wording does not indicate these meanings or descriptions. These Ahadith that restrict the obligation of Zakat to these four types of crops and fruits specify the general wording present in the Ahadith: “There is tithe on that land which gets water from the sky, and half-tithe on that land irrigated by a pot or Daliya (a sort of bucket).” So it means that tithe is due on whatever was watered by the sky of wheat, barley, dates and raisins and what was irrigated by a pot, Gharab or buckets.

Ba a wajabta zakka a kan wasu nau'o'in amfanin gona da 'ya'yan itatuwa banda wadannan hudu. Saboda haka, ba a karbar zakka daga masara, shinkafa, wake, kaji (chickpeas), lentil ko sauran nau'o'in hatsi da kayan amfanin gona na wake. Haka kuma, ba a karbar zakka daga tuffa, pear, peach, apricot, promenade, lemu, ayaba ko sauran nau'o'in 'ya'yan itatuwa, domin wadannan nau'o'in hatsi da 'ya'yan itatuwa ba a shigar da su cikin kalmomin alkama, sha'ir, dabino ko zabibi ba. Haka kuma babu wata nassi ingantacce kuma tabbatacce, ko ijma'i, ko kiyas (Qiyas) da ya shafe su. Wannan saboda zakka na cikin ibadodi ('Ibadat), kuma kiyas ba ya aiki a cikin ibadodi wadanda aka takaita su sosai ga nassi. Haka kuma ba a karbar zakka daga kayan lambu irin su kokwamba, kabewa, bakin dankali (aubergine), turnip, karas da sauransu. An ruwaito daga 'Umar, Ali, Mujahid da wasu cewa babu sadaka a kan kayan lambu, kamar yadda Abu Ubaid, Al-Bayhaqi da wasu suka ruwaito. Nisabin amfanin gona da 'ya'yan itatuwa.

Zakat is not obliged on other than these four types of crops and fruits. Therefore, no Zakat is taken from maize, rice, beans, chickpeas, lentils or other types of grains and legumes. Similarly, it is not taken from apples, pears, peaches, apricots, promenade, oranges, banana or other types of fruits because these types of grains and fruits are not included by the words wheat, barley, dates or raisins. Also there is no authentic and genuine text, Ijma’a or analogy ( Qiyas) covering them. This is because Zakat is of the worships (‘Ibadat) and analogy (Qiyas) does not function in worships which are strictly limited to the text. Likewise Zakat is not taken from vegetables such as cucumber, squash, aubergine, turnip, carrots etc. It has been narrated from ‘Umar, Ali, Mujahid and others that there is no Sadaqah on vegetables as narrated by Abu Ubaid, Al-Bayhaqi and others. The Nisab of Crops and Fruits.

Mafi ƙarancin nisabi na amfanin gona da 'ya'yan itatuwa da zakka ta wajaba a kansu shi ne awsuq biyar. Saboda haka idan alkama, sha'ir, dabino da zabibi ba su kai awsuq biyar ba, babu zakka a kansu, saboda abin da Abu Sa'id al-Khudri ya rawaito, ya ce: "Manzon Allah ﷺ ya ce: 'Ba a karɓar komai sai ya kai awsuq biyar.'" Haka kuma daga Jabir, ya ce: "Sadaka ba ta wajaba sai a kan awsuq biyar" (Muslim ne ya rawaito). Wasq shi ne sa'a sittin, kamar yadda Abu Sa'id da Jabir suka rawaito daga Annabi ﷺ, ya ce: "Wasq shi ne sa'a sittin." Sa'a shi ne amdad huɗu, kuma mudd shi ne oza 1 1/3 na Baghdad. Sa'a yana daidai da kilogiram 2.176, wasq kuma yana daidai da kilogiram 130.56 na alkama. Saboda haka nauyin awsuq biyar, wato nisabin zakka, na alkama shi ne kilogiram 652. Wannan nauyi yana banbanta da nauyin sha'ir, dabino da zabibi, domin ba su da nauyi iri ɗaya a daidai ma'aunin ƙara, kuma nisabi yana dogara ne da ƙara ba nauyi ba, domin zakka tana da alaƙa da shi kamar yadda aka faɗa a cikin hadisan da suka dace.

The lowest Nisab of crops and fruits upon which Zakat is obliged is five Awsuq. So if wheat, barley, dates and raisins do not reach five Awsuq there is no Zakat upon them, due to what was narrated from Abu Said al-Khudri who said: “The Messenger of Allah (saw) said: “Nothing is taken until it reaches five Awsuq.” Also from Jabir who said: “Sadaqah is not obliged except on five Awsuq” (collected by Muslim). The Wasq is sixty Sa’a as Abu Said and Jabir narrated from the Prophet (saw) who said: “The Wasq is sixty sa’a.” The Sa’a is four amdad and the mudd is 1 1/3 Baghdadi ounces. The Sa’a is equivalent to 2.176 kilograms and the wasq is equivalent to 130.56 kilograms of wheat. So the weight of five Awsuq - which is the Nisab of Zakat-of wheat is 652 kilograms. This weight differs from the weight of barley, dates and raisins as these are not of equal weight for the same volume measure, and the Nisab depends upon the volume not the weight, because Zakat is related to it as was stated in the relevant Ahadith.

Yana wajaba ga Gwamnati ta aika masu tantancewa (Khurraas) domin su kimanta amfanin da mutane suke samu daga bishiyoyin dabino (an-Nakhl) da inabi bayan ya bayyana cewa sun nuna. Wannan ya samo asali ne daga abin da Attab b. Usayd ya ruwaito: "Manzon Allah ﷺ yana aika mutane zuwa ga mutane domin su kimanta inabinsu da amfanin gonakinsu" (Abu Dawud, Ibn Majah da At-Tirmizi ne suka ruwaito). Attab ya ce a wata kalma daban: "Manzon Allah ﷺ ya umarta a kimanta inabi kamar yadda ake kimanta dabino, a karɓi zakkarsa a matsayin zabibi kamar yadda ake karɓar zakkar dabino a matsayin dabino. Manzon Allah ﷺ yana yin haka, don haka ya kimanta gonar wata mace da take zaune a Wadi Al-Qura." (Imam Ahmad ne ya ruwaito a cikin Musnad dinsa). Abu Bakr ya yi aiki da wannan, haka ma Khulafa'u bayansa.

It is obligatory upon the State to send evaluators (Khurraas) to estimate thr fruits that people have from their palm trees (an-Nakhl) and grapes after their ripeness becomes apparent. This is due to what Attab b. Usayd narrated: “The Prophet (saw) used to send persons to the people to evaluate their grapes and fruits” (narrated by Abu Dawud, ibn Majah and At-Tirmizi). Using different wording, Attab said: “The Prophet (saw) commanded that grapes be estimated just like palm trees and its Zakat taken as raisins just like the Zakat of palm trees is taken as dates. The Prophet (saw) used to do that, so he estimated a garden of a woman living in Wadi Al-Qura.” (narrated by Imam Ahmad in his Musnad). Abu Bakr acted according to this as did the Khulafa’a after him.

Ya kamata masu kimantawa su bar sulusi ko rubu'i na kimantawarsu a matsayin sassauci ga masu 'ya'yan itace, domin suna bukatar hakan don ci da ciyar da bakinsu, makwabta, iyalansu, abokai, masu wucewa, wadanda ke neman abinci daga gare su, da kuma abincin tsuntsayen da ke ci daga cikinsu. Sahl b. Abu Huthma ya ruwaito cewa Manzon Allah ﷺ yana cewa: "Idan kun yi kimantawa, ku dauka kuma ku bar sulusi a baya. Idan ba sulusi ba, to ku bar rubu'i a baya" (Abu Dawud, At-Tirmizi da An-Nisa'i suka ruwaito). Makhul ya ce: "Lokacin da Manzon Allah ﷺ ya aika masu kimantawa, yana cewa: 'Ku yi sassauci, domin akwai 'ya'yan itatuwa da ake rasawa saboda mummunan yanayi, da 'ya'yan itatuwa da ke fadowa, da kuma wadanda masu ci ke amfani da su.'" Ba a kimanta alkama da sha'ir ba, saboda Manzon Allah ﷺ bai yi hakan ba; haka kuma kimantawarsu ba ta da sauki kamar yadda yake a halin dabino da inabi. Haka kuma, 'ya'yan itacen dabino da inabi ana ci ne a sabo, don haka ana kimanta su a kan masu su a matsayin sassauci a gare su, domin su samu damar ci daga 'ya'yan itacen, da kuma sayarwa, ciyarwa, bayarwa a kyauta da sauransu, bayan haka sai su biya zakka a kan abin da aka kimanta. Ana kimanta dabino da inabi a dukkan nau'ikansu tare, ko masu kyau ko marasa kyau, sannan a hada su wuri guda. Sai dai ba a hada dabino da inabi tare ba, kamar yadda ba a hada alkama da sha'ir tare ba.

The estimators should leave a third or a fourth of their estimation as a dispensation to fruit owners as they require this for eating and feeding their guests, neighbours, families, friends, passers by, those who ask them and for the food of birds that feed upon them. Sahl b. Abu Huthma narrated that the Messenger of Allah (saw) used to say: “When you estimate, take and leave behind a third. If not a third, then leave behind a fourth” (narrated by Abu Dawud, At-Tirmizi and An-Nisai). Makhul said: “When the Messenger of Allah (saw) sent evaluators he would say: ‘Be lenient, for there are fruits that are lost due to bad weather, fruits that fall down and those that are used by the eaters.’” Wheat and barley are not estimated as that was not done by the Messenger of Allah (saw) ; also their estimation is not easy as is the situation with palm trees and grapes. Also the fruits of palm trees and grapes are eaten fresh so they are estimated upon their owners as a dispensation for them so as to enable them to eat of the fruits and dispose of through sale, food, gifts etc... after which they pay Zakat upon what was estimated. Dates and grapes are estimated in all their types collectively, whether good or bad, and are then collected together. However dates are not gathered together with grapes just as wheat is not gathered together with barley.

Idan 'ya'yan itace suka lalace bayan kimantawa da kafin bushewa, ko kuma suka lalace ba tare da sakaci da gangan ba, ko kuma aka sace su kafin da bayan bushewa, mai su ba shi da alhakin adadin da aka kimanta, kuma zakka ba ta wajaba a kansu ba sai dai idan abin da ya rage ya kai nisab.

If the fruits suffer damage after estimation and before drying, or are damaged without deliberate negligence or are stolen before and after drying, the owner is not responsible for the estimated amount nor is Zakat obliged upon them unless what remains is equivalent to the Nisab.

Idan alkama, sha'ir, dabino ko zabibi da aka samar daga ƙasa suka kai biyar Awsuq, to ana wajabta ushri (ɗaya cikin goma) a kansu idan an shayar da su ba tare da wani ƙoƙarin mutum ba, watau ba da hannu ba. Wannan ya haɗa da waɗanda ruwan sama daga sama yake shayarwa, ko koguna, ko kuma suna sha daga ruwa ta hanyar jan ruwa ta tushensu, ba tare da an shayar da su ba, kamar bishiyoyin da aka dasa a ƙasar da ruwa yake kusa da saman ƙasa, ko kusa da kogi ko magudanar ruwa, ta yadda tushen bishiyoyinsu zai kai ga ruwa ba tare da buƙatar shayarwa ba. Rabin ushri kuma ana wajabta shi a kan abin da aka shayar da ƙoƙari, kamar jan ruwa daga rijiyoyi da gwangwani, da koguna ta hanyar injinan ruwa. Daga Ali, wanda ya ce: "Ushri shi ne a kan abin da sama ta shayar, rabin ushri kuma a kan abin da aka shayar da jan ruwa daga rijiyoyi da koguna." Bisr ɗan Sa'id ya ce: "Manzon Allah ﷺ ya wajabta zakkar ushri a kan abin da ruwan sama yake shayarwa, da wanda ba a shayar da shi ba ko kuma ruwan maɓulɓula ke shayarwa, da rabin ushri a kan abin da aka shayar da kwarya-kwaryan ruwa." Hakam ɗan Utaiba ya ce: "Manzon Allah ﷺ ya rubuta wa Mu'azu lokacin da yake Yaman: 'Ushri a kan abin da ruwan sama ko kogi (Gaila) ya shayar, da rabin ushri a kan abin da aka shayar da guga (Gharb).'" Lokacin mafi yawan shekara ne ake la'akari da shi dangane da shayarwa. Idan an shayar da shi mafi yawan shekara ba tare da ƙoƙari ba, to ana karɓar ushri, amma idan an shayar da shi da ƙoƙari mafi yawan shekara, to ana karɓar rabin ushri. Idan an shayar da shi rabin shekara ba tare da ƙoƙari ba, sannan aka shayar da shi da ƙoƙari a rabi na biyu, to ana karɓar kashi uku cikin huɗu na ushri.

If the wheat, barley, dates or raisins produced from the land reach five Awsuq then one-tenth (tithe) is obliged on them if they are watered without personal effort i.e. manually. This includes being watered by rainwater from the sky, rivers or they drink water by extraction of water by its roots, without being watered similar to trees that are planted in land where water is near to the surface or close to a river or irrigation canal such that their tree-roots reach to water without any need for irrigation. Half-tithe is obliged in what is irrigated with effort, like drawing from wells by watering cans and rivers by water wheels. From ‘Ali who said: “The tithe in what was watered by the sky and half-tithe in what was irrigated by drawing from wells and rivers.” Bisr b. Said said: “The Messenger of Allah (saw) obliged Zakat of the tithe in what is watered by the sky, that which is not watered or watered by springs, and half-tithe in what was irrigated by water scoops.” Hakam b. Utayba said: “The Messenger of Allah (saw) wrote to Muaz when he was in Yemen: ‘The tithe in what was watered by the sky or river (Ghayla), and half-tithe in what was irrigated by bucket (Gharb).’” The majority of the year is what is relevant in relation to irrigation. If it is watered most of the year without effort, then the tithe is taken, whereas if it is irrigated by effort most of the year, then half-tithe is taken. If it is watered for half of the year without effort, and irrigated with effort in the second half, then threequarter tithe is taken.

Ka'ida a cikin zakar amfanin gona da 'ya'yan itatuwa ita ce a fitar da ita daga irin amfanin gona ko 'ya'yan itace da zakka ta wajaba a kansu. Ana ɗaukar matsakaicinsu, ba mafi kyau ba ko mafi muni ba. Ba a halatta wa mai karɓar sadaqa ya nufi ɗaukar mafi kyau daga cikin amfanin gona da 'ya'yan itatuwa a matsayin sadaqa ba, saboda faɗin Manzon Allah ﷺ: "Ka guji mafi kyau daga cikin dukiyarsu." Haka kuma ba a halatta wa mai amfanin gona ko 'ya'yan itace ya yi niyyar ba da mafi muni daga cikin amfanin gona da 'ya'yan itatuwa a matsayin sadaqa ba, saboda faɗar Allah (SWT):

The principle in the Zakat of crops and fruits is to be taken from the same crop or fruit in which Zakat is obliged. Its average is taken, not the best nor the worst. It is not allowed for the Sadaqah collector to aim to take the best of the crops and fruits in Sadaqah due to the Prophet (saw) ’s statement: “Avoid the best of their wealth.” Similarly it is not allowed for the crops or fruits owner to intend to give the worst crops and fruits for Sadaqah, due to the saying of Allah (swt) :

"Kada ka nufi samun wani mummunan abu don ka bayar da wani sashi daga cikinsa." [Al-Baqarah: 267]

“Do not aim at getting anything bad in order that you may give away something of it” [Al-Baqarah: 267]

Har ila yau, Annabi (ﷺ) ya hana karɓar Ja'arur da Lawn al-Hubayq a cikin Sadaqah (wanda An-Nisa'i ya ruwaito). Waɗannan nau'ukan dabino ne marasa kyau: na farko yana zama bawo a kewaye da iri, na ƙarshe kuwa yana zama dabino marasa kyau (Hashaf) idan ya bushe.

Also the Prophet (saw) prohibited taking the Ja’arur and Lawn al-Hubayq in the Sadaqah (narrated by An-Nisai). These are two types of bad dates; the first becomes shell around a seed, and the latter becomes bad dates (Hashaf) when it dries.

Ana halatta a cikin Zakkar amfanin gona da 'ya'yan itatuwa a bayar da darajarsu a kuɗi ko kuma a wani abu, maimakon a karɓi ainihin adadin amfanin gona ko 'ya'yan itace. Wannan saboda abin da Amru b. Dinar ya ruwaito daga Tawus: "Annabi ﷺ ya aiki Mu'az zuwa Yaman, kuma yana karɓar tufafi a matsayin Sadaka ta alkama da sha'ir." Haka kuma saboda akwai wani nau'in itacen dabino wanda dabinonsa sabo ba sa zama dabino busasshe, kamar yadda ake samun wani nau'in itacen inabi wanda inabinsa ba sa zama zabib, don haka sai a karɓi darajarsu. An ruwaito daga Mu'az a cikin wannan batu na Sadaka cewa yana karɓar kaya a maimakon haka; ga maganarsa: "Ku ba ni kashi ɗaya cikin biyar ko tufa wadda zan karɓa daga gare ku a maimakon Sadaka. Hakan ya fi sauƙi a gare ku, kuma ya fi amfani ga Muhajirai a Madina." Haka kuma an samu a cikin Sunna cewa Manzon Allah ﷺ da sahabbansa suna wajabta haƙƙi a cikin kuɗi, sannan su canza shi zuwa wani abu da ya fi sauƙi ga mai bayarwa ya bayar fiye da kuɗin asali. Daga cikin wannan akwai wasiƙar Annabi ﷺ zuwa Mu'az a Yaman game da Jizya: "A kan kowane balagagge akwai Dinari ko daidai da shi a tufafi (Mu'afir)." Don haka Annabi ﷺ ya karɓi kaya a maimakon ainihin abin, watau ya karɓi tufafi a maimakon zinariya. Daga cikin wannan kuma akwai abin da ya rubuta wa mutanen Najran: "A kansu tufafi dubu biyu a kowace shekara, ko daidai da su a cikin oza na zinariya da azurfa." Umar (RA) yana karɓar raƙuma a cikin Jizya a maimakon zinariya da azurfa, kamar yadda Ali yana karɓar allura, igiyoyi da manyan allura a cikin Jizya a maimakon zinariya da azurfa.

It is permissible in the Zakat of crops and fruits to take their equivalentin currency or otherwise-instead of taking the exact amount of crop or fruit. This is due to what Amru b. Dinar narrated from Tawus: “The Prophet (saw) sent Muaz to Yemen and he used to take clothes for the Sadaqah of wheat and barley.” Also because there is a type of palm tree whose fresh dates do not become dates, as one finds a type of vine tree grape which does not become raisins, so their value is taken instead. It has been narrated from Muadh in the same subject of Sadaqah that he would take goods instead; this is in his statement: “Give me a fifth or dress which I take from you instead of Sadaqah. It is easier for you and more beneficial for the Muhajirin in Madinah.” It is also found in the Sunnah that the Messenger of Allah (saw) and his companions would oblige a right in money then change it to something else easier for its giver to give than the original money. Of this is the book of the Prophet (saw) to Muaz in Yemen on Jizya: “Upon each mature person is a Dinar or its equivalent in clothes (Mu’afir).” So the Prophet (saw) took goods instead of taking the specific thing itself i.e. he took clothes instead of gold. Of this also is what he wrote to the people of Najran: “Upon them two thousand garments every year or its equivalent in ounces of gold and silver.” ‘Umar (RA) used to take camels in Jizya instead of gold and silver, as Ali used to take needles, ropes and large needles in Jizya instead of gold and silver.