Kharaj shi ne haƙƙin Musulmi da ake ɗorawa a kan ƙasar da aka ci daga hannun kafirai, ko dai ta hanyar amfani da ƙarfi ko kuma ta hanyar sulhu, don haka za a sami kharaj na ƙarfi da kharaj na sulhu.

The Kharaj is the right of the Muslims imposed on the land that is conquered from the Kuffar, either by the use of force or by peaceful means, it would thus be a Kharaj of force and a Kharaj of peace.

Haraji ne, haraji ne da ake sanyawa kan duk wata ƙasa da Musulmi suka ci daga hannun kafirai ta hanyar yaƙi, kamar ƙasashen Iraƙi, Ash-Sham da Masar. Asalin yanayin Kharaj an ambace shi a cikin faɗin Allah (SWT):

It is the levy imposed on any land which the Muslims have conquered from the disbelievers by the use of force, such as the lands of Iraq, Ash- Sham and Egypt. The basic nature of Kharaj is referred to in Allah (swt)’s saying:

"Abin da Allah (swt) ya baiwa ManzonSa (ﷺ) daga mutanen garuruwa, na Allah (swt) ne da na ManzonSa (ﷺ), da na dangi, da marayu, da miskinai, da matafiyi; domin kada ya zama kewaye tsakanin attajirai daga cikinku. Saboda haka ku karbi abin da Manzon (ﷺ) ya ba ku, ku kuma nisanci abin da ya hane ku. Ku ji tsoron Allah (swt); lallai Allah (swt) mai tsananin azaba ne. (Akwai rabo) ga Muhajirai matalauta, wadanda aka kora daga gidajensu da dukiyoyinsu, suna neman falalar Allah (swt) da yardarSa, suna taimakon Allah (swt) da ManzonSa (ﷺ): wadannan su ne masu gaskiya tabbas;- Haka kuma wadanda suka riga su a gida (a Madina) suka karbi imani,- suna nuna soyayya ga wadanda suka zo musu neman mafaka, ba sa kuma samun wata bukata a zukatansu game da abin da aka ba su, sai dai suna fifita su a kan kansu, ko da talauci ya samu kansu. Kuma wadanda aka tsare daga rowar ransu,- su ne masu rabauta. Kuma wadanda suka zo bayansu suna cewa: "Ya Ubangijinmu! Ka gafarta mana, da 'yan'uwanmu wadanda suka riga mu cikin imani." [Al-Hashr: 7-10]

“What Allah (swt) has bestowed on His Messenger (saw) (and taken away) from the people of the townships, belongs to Allah (swt) and His Messenger (saw), to the kindred, orphans, the needy and the wayfarer; in order that it may not remain a circuit between the wealthy among you. So take what the Messenger (saw) gives you and refrain from what he prohibits you. And fear Allah (swt); for Allah (swt) is strict in punishment. (Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking grace from Allah (swt) and (His) good pleasure, and aiding Allah (swt) and His Messenger (saw): such are indeed the truthful;- And those who before them had homes (in Madinah) and had adopted the faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from their covetousness of their own souls,- they are the ones that achieve prosperity. And those who came after them say: “Our Lord! Forgive us, and our brethren who came before us into the faith.” [Al-Hashr: 7-10]

Waɗannan ayoyin Umar ya yi amfani da su wajen goyon bayan hujjarsa ta rashin raba filayen Iraki, Ash-Sham da Masar a tsakanin mayaƙa, kamar yadda Bilal, Abdurrahman da Az-Zubair suka nema. Sun roƙe shi ya raba waɗannan filaye waɗanda Allah (SWT) ya ba su da taimakon takubbansu, suna masu cewa wannan shi ne abin da Manzon Allah ﷺ ya yi da filin Khaibar, domin ya raba wannan fili a tsakanin mayaƙa bayan ya ci shi. An rawaito cewa Umar ya ce wa Ansar, lokacin da ya kira su don neman shawararsu, don goyon bayan hujjarsa: "Na yanke shawarar mayar da filaye da bishiyoyinsu dukiya wadda ba a iya sayarwa ba, da kuma sanya Kharaj a kansu da Jizya a kan masu mallakarsu, waɗannan za su zama Fai' ga Musulmai, ko mayaƙan ne, ko 'ya'yansu, da waɗanda za su zo bayansu. Ba ku ganin cewa waɗannan iyakoki (gaba-gaba) suna buƙatar sojoji su tsare su? Ba ku ganin cewa waɗannan manyan birane na Ash-Sham, Al-Jazira, Al-Kufa, Basra da Masar suna buƙatar a ƙarfafa su da dakarun yaƙi waɗanda ya kamata mu yi musu karimci? Daga ina za mu ba su, idan an raba filaye da bishiyoyi?" Sannan Umar ya ƙarfafa hujjarsa da dalili daga Alƙur'ani. Ya karanta ayoyin Al-Fai' har ya kai ga faɗin Allah (SWT):

These verses have been used by ‘Umar to support his argument about not dividing the lands of Iraq, Ash-Sham and Egypt among the fighters, as requested by Bilal, Abdul Rahman and Al-Zubayr. They asked him to divide these lands which Allah (swt) had bestowed on them with the help of their swords, arguing that this was what the Messenger of Allah (saw) did with the land of Khaybar, for he divided that land among the fighters after he had conquered it. ‘Umar is reported to have said to the Ansar, when he summoned them to consult them, in support of his argument: “I have decided to make the land and their trees an inalienable property, and to impose on them the Kharaj and on their owners the Jizya, these would be a Fai’ to the Muslims, be it the fighters, their children and those who come after them. Do you not think that these frontiers (front lines) need to be manned by soldiers? Do you not think that these great cities of Ash-Sham, Al-Jazira, Al-Kufa, Basra and Egypt need to be fortified with armed forces to whom we ought to be generous? Where do we give them from, if the lands and the trees were divided?.” ‘Umar then backed his argument with evidence from the Qur’an. He recited the verses of Al-Fai’ until he reached Allah (swt)’s saying:

Da waɗanda suka zo bayansu. [Al- Hashr: 10]

“And those who came after them” [Al- Hashr: 10]

sannan ya ce: "Wannan ayar tana nufin dukkan mutane har zuwa ranar Alkiyama, kuma kowane Musulmi yana da hakki a cikin wannan Fai'i." Ansar suka amince da shi, suka ce: "Ra'ayinka daidai ne, ka faɗi abin da ya dace, kuma ka yanke shawara daidai, da a ce ba don mayaƙa suna tsaron waɗannan iyakoki da waɗannan garuruwa ba, kuma da ba a ba waɗancan mutane abinci ba, da kafirai sun koma garuruwansu." Bayan haka sai 'Umar ya ce: "Al'amarin ya bayyana a gare ni. Shin kun san wani mutum da yake da ƙwarewa da gogewa a aikin auna filaye, wanda zai iya duba ƙasar da kuma kimanta amfanin gonakinta yadda ya kamata?" Sai dukkansu suka amince cewa Uthman Ibn Hanif ne mafi dacewa da wannan aiki, suka ce: "Za ka iya dogara da shi a cikin al'amura masu sarkakiya fiye da wannan, domin yana da basira, hankali da gogewa." Sai 'Umar ya yi gaggawar zuwa wurinsa, ya dora masa aikin duba ƙasar Sawad (ƙasar Iraki da Iran).

and then said: “This verse refers to all the people till the day of Judgement, and every single Muslim is entitled to share of this Fai’.” The Ansar agreed with him and said: “Your opinion is right, you have said the right thing and come up with the right decision, if these frontlines and these cities were not fortified by the fighters, and if those men were not given provisions, the disbelievers would return to their cities.” Upon this ‘Umar said: “The matter has become clear to me, do you know a man who has a ability and experience in measurement, who could survey the land and assess the fruits reasonably?.” Then all agreed that Uthman Ibn Hanif was the best man for the job and said: “You can rely on him in more complicated matters than this, for he has vision, intelligence and experience.” ‘Umar then hurried to him and assigned him with the task of surveying the land of the Sawad (land of Iraq and Iran).

Uthman sannan ya tafi ya duba Sawad. Ya sanya wa Sawad Kharaj, sannan ya koma wurin ‘Umar, shi kuma ya amince da binciken. Kudaden shiga daga Sawad na Al-Kufa kadai sun kai, kafin mutuwar ‘Umar, dirhami miliyan ɗari. Dirham a lokacin yana daidai da nauyin Miskal. Saboda haka ‘Umar ya bar masu mallakar filaye su ci gaba da rike filayen, ya kuma sanya musu Kharaj da za su biya zuwa Bait ul-Mal, ‘Umar kuma ya mayar da filayen Fai’ ga Musulmi har zuwa ranar Alƙiyama. Zai ci gaba da zama Kharaj har sai Allah (SWT) ya gaji duniya da wadanda ke cikinta. Ba za a iya canja shi ko mayar da shi ‘Ushr ba, ko da masu filayen sun karɓi Musulunci, ko kuma sun sayar da filin ga wani Musulmi. Wannan saboda yanayin filin zai ci gaba da kasancewa haka, ba zai canja ba, wato filin da aka ci da yaƙi, da filin da aka sanya masa Kharaj.

Uthman then set off and surveyed the Sawad. He put on the Sawad a Kharaj, then reported back to ‘Umar who approved the survey. The revenues from the Sawad of Al-Kufa alone reached before the death of ‘Umar a hundred million Dirhams. The Dirham at the time was equal to the weight of the Miskal. ‘Umar therefore allowed the landowners to keep the land and imposed on them a Kharaj which they paid to the Bait ul-Mal and ‘Umar made the land a Fai’ for the Muslims till the day of Judgement. It will remain a Kharaj until Allah (swt) inherits the Earth and those on it, it cannot be transferred or converted into a ‘’Ushr (to the land), even if the landowners embraced Islam or sold the land to a Muslim. This is because the nature of the land will remain as such and will not change, i.e. a land that has been conquered by force and a land that a Kharaj has been imposed on.

Tariq Ibnu Shihab ya ruwaito: ''Umar b. Al-Khattab ya rubuta mini game da kabilar Dahqana a Nahr Al-Malik, waɗanda suka karɓi Musulunci. Ya rubuta: "Ka ba kabilar ƙasarta don su biya Kharaj na wannan ƙasa." Wannan a fili yake nuna cewa ''Umar b. Al-Khattab bai janye Kharaj da aka sanya a kan ƙasar da aka ci da ƙarfi ba, kuma masu ƙasar suka karɓi Musulunci, sai ya umarce su da su ci gaba da biyan Kharaj na wannan ƙasa bayan sun zama Musulmi.

Tariq Ibnu Shihab reported: ‘‘Umar b. Al-Khattab wrote to me about the tribe of Dahqana in Nahr Al-Malik, who had embraced Islam. He wrote: “Give the tribe her land so that they pay the Kharaj of that land.” This clearly indicates that ‘Umar b. Al-Khattab did not waiver the Kharaj imposed on the land conquered by force and whose owners embraced Islam, and he ordered them to continue to pay the Kharaj of that land after becoming Muslims.

Haraji ne da ake karɓa a kan kowace ƙasa wadda mazaunanta suka yi yarjejeniyar zaman lafiya da su. Zai kasance ƙarƙashin yarjejeniyar zaman lafiyar da aka cimma tsakanin Musulmi da mutanen da suka yi zaman lafiya da su. Idan yarjejeniyar zaman lafiyar ta kasance bisa sharadin cewa ƙasar mallakinmu ce, ko kuma cewa tana ba mazaunanta damar zama a cikinta a madadin Kharaj da za su biya, to wannan Kharaj zai ci gaba da zama a kan wannan ƙasa har abada, kuma ƙasarta za ta ci gaba da zama ƙasar Kharaj har zuwa Ranar Alƙiyama, ko da an mayar da ita ga Musulmi ta hanyar mazaunanta su musulunta ko kuma ta hanyar Musulmi su saye ta, da sauransu.

It is the Kharaj levied on every land whose inhabitants a peace treaty has been signed. It will be subject to the peace treaty agreed between the Muslims and the people with whom they made peace. If the peace treaty was on the basis that the land belongs to us or that it allows its inhabitants to settle there in return for Kharaj which they will pay then this Kharaj will remain for ever on this land and its land shall remain Kharaji land until the Day of Judgement, even if it was transferred to Muslims through the inhabitants conversion to Islam or by purchasing it by Muslims, etc.

Amma idan yarjejeniyar zaman lafiya ta kasance bisa tushen cewa filin nasu ne, kuma zai ci gaba da kasancewa a hannunsu, kuma za su zauna a can domin wani adadi sananne na Kharaj da za a karbe daga gare su, to wannan Kharaj zai kasance a matsayin Jizya. A wannan hali zai daina idan sun karbi Musulunci ko kuma suka sayar da filin ga Musulmi saboda fadin Allah (SWT): "Ku cika alkawari. Lallai alkawari zai zama abin tambaya." [Al-Isra: 34] Haka kuma saboda fadin Manzon Allah ﷺ: "Musulmi suna daure da sharuddansu." Amma idan suka sayar da filinsu ga kafiri, to Kharaj zai ci gaba da kasancewa, ba zai daina ba, domin kafiri yana cikin mutanen Kharaj da Jizya.

However if the peace treaty was on the basis that the land belonged to them and that it shall remain in their hands and they shall settle there for a known amount of Kharaj which would be levied on them, then this Kharaj will be in the position of the Jizya. In this case it will cease if they embrace Islam or sell the land to Muslims due to the saying of Allah (swt) : “And fulfil the covenant. Verily! The covenant, will be questioned about.” [Al-Isra: 34] It is also due to the Prophet (saw)’s saying: ‘Muslims are bound by their conditions’. As for if they sold their land to a Kafir then the Kharaj will remain and will not cease because the Kafir is from the people of Kharaj and Jizya.

Kharaj ya bambanta da ‘Ushr. ‘Ushr shi ne abin da ake karɓa daga amfanin gonar ƙasar ‘Ushr, kuma ƙasashen ‘Ushr su ne:

Kharaj is different to the ‘’Ushr. ‘’Ushr is what is taken from the produce of ’Ushri land, and the ‘Ushri lands are:

Ana sanya kharaj tun farko a kan ƙasar ‘Unwah (wadda aka buɗe da ƙarfi) wadda kafirai suke mallaka a lokacin da aka ci ta. Idan ƙasar ta ci gaba da kasancewa a hannun kafirai, to za a biya kharaj a kanta, ko an noma ta ko ba a noma ba. Ba za a sami ‘ushr a kanta ba, domin ‘ushr zakka ce, kuma kafirai ba sa biyan zakka. Idan suka musulunta ko suka sayar da ita ga musulmi, kharaj ba ya tsayawa, domin sifarta a matsayin ƙasar da aka buɗe da ƙarfi tana nan har abada. Saboda haka sai su biya ‘ushr tare da kharaj. Wannan saboda kharaj haƙƙi ne wajibi a kan ƙasar, shi kuma ‘ushr haƙƙi ne wajibi a kan amfanin ƙasar da musulmi ya mallaka, bisa ga ayoyi da hadisai. Babu karo tsakanin haƙƙoƙin biyu, domin sun zama wajibi saboda dalilai daban-daban guda biyu. Wannan kamar yadda yake a lokacin da wani musulmi mai ihram ya kashe a cikin Haram wani dabba mallakar wani, to sai ya biya darajarta ga mai ita, da kuma diyyar da ta wajaba a kansa ga Allah (SWT). Amma abin da Hanafiyya suka ambata a matsayin hujja na rashin haɗa ‘ushr da kharaj daga wani hadisi da suka ruwaito daga Manzon Allah ﷺ: “Babu haɗa ‘ushr da kharaj a ƙasar musulmi.” Wannan ba hadisi ba ne, kuma malaman hadisi ba su tabbatar da cewa daga maganar Manzon Allah ﷺ ya fito ba.

Kharaj is imposed from the beginning on the land of ‘Unwah (opened by force) which the Kuffar used to own at the time it was conquered. If the land continues in the hands of the Kuffar then Kharaj will be paid for it whether the land was cultivated or not. It will have no ’Ushr because ‘Ushr is Zakat and the Kuffar do not pay Zakat. If they become Muslim or sell it to a Muslim the Kharaj does not cease because its description as a land opened by force remains for all time. So they have to pay the ’Ushr with the Kharaj. This is because Kharaj is a right obliged on the land and ’Ushr is a right obliged on the produce of the land owned by a Muslim according to the Ayat and Ahadith. There is no contradiction between the two rights because they became obligatory for two different causes. This is similar to the case when a Muslim in Ihram (state of ritual consecration) kills in the Haram (ritual places) a hunt (animal) owned by somebody, he is then obliged to pay its value to its owner and the penalty due upon him to Allah (swt) As for what the Hanafis cite as proof for not combining the ’Ushr and Kharaj from a Hadith which they report from the Messenger (saw) : ‘There shall be no combining of the ’Ushr and Kharaj in the land of a Muslim’. It is not a Hadith and the scholars of Hadith did not confirm if it was from the speech of the Messenger (saw) .

Don fhaka, ana fara biyan Kharaj. Idan bayan biyan Kharaj sai kuma amfanin gona da 'ya'yan itatuwa suka rage, har suka kai ga Nisab da ake wajabta Zakkah a kansa, to ana karɓar Zakkah. Idan kuma bai kai ga Nisab ba, to babu Zakkah a kansa.

So the payment of Kharaj is started first. If after paying Kharaj there remains crops and fruits which reach the Nisab on which Zakat has to be payed then the Zakat is exacted. If it does not reach the Nisab then there is no Zakat on him.

Yanzu da muka yi nisa sosai daga zamanin fütuhat (buɗe ƙasashe), kuma mafi yawan mutane sun zama Musulmi a dukkan ƙasashe, ko an buɗe su da ƙarfi ko ta hanyar yarjejeniyar zaman lafiya, sai kuma bayan da yawancin diwanai da rajistoci, waɗanda ke bambance ƙasar da aka yi wa baiwa, aka farfado da ita, aka zauna a cikinta, da ƙasar da aka kwace da ƙarfi ko ta yarjejeniyar zaman lafiya, suka zama ba su da amfani, to za a iya bambance hakan ta hanyar la'akari da mafi rinjayen yanayi gaba ɗaya na ƙasar da aka sani cewa an buɗe ta da ƙarfi, ko mutanenta sun karɓi Musulunci, ko kuma an yi mu'amala da ita ta wata hanya ta musamman.

Now that we are very distant from the time of the conquests and the great majority of the people have become Muslims in all the lands whether conquered by force or by peace treaty. Now after the majority of the Diwans and registers, which distinguished the land which is granted, revived and settled in from the land taken by force or peace treaty became obsolete, then this can be distinguished in the following manner: by considering the most predominant general situation of the land that is known to have been opened by force, or its people have embraced Islam or it has been dealt with in a specific way.

Dukkan yankin Iraki, ciki har da Kuwait, Iran, Indiya, Pakistan, Afghanistan, Turkistan, Bukhara, Samarqand, yankin Ash-Sham, Turkiyya, Masar, Sudan da arewacin Afirka, duk ana ɗaukar su a matsayin ƙasar Kharaj saboda an buɗe su da ƙarfi. Dole ne Musulmi da kafirai su biya Kharaj a kansu. Haka kuma wajibi ne Musulmi su biya ’Ushr idan amfanin ƙasar irin wanda Zakka ke wajaba a kansa ne, ko kuma idan ya kai Nisab bayan an biya Kharaj, sai dai Musulmin da zai iya tabbatar da hujjoji da takardu cewa ƙasarsa ƙasar ’Ushr ce, to ba zai biya Kharaj ba, amma zai biya ’Ushr a matsayin Zakka.

The whole of the land of Iraq, including Kuwait, Iran, India, Pakistan, Afghanistan, Turkistan, Bukhara, Samarqand, the land of Ash-Sham, Turkey, Egypt, Sudan and north Africa, all of these are considered Kharaji land because they have been opened by force. Kharaj must be paid over them by the Muslims and Kuffar. Payment of ’Ushr is likewise obligatory on the Muslims if the produce of the land is such that Zakat is obligatory or that it reaches the Nisab after paying the Kharaj, except those Muslims who can prove with evidences and documents that their land is ‘Ushri land, who will then not pay Kharaj but but will pay the ’Ushr as Zakat.

Dangane da Jazirar Larabawa, ciki har da Yaman, Indonesiya, kudu maso gabashin Asiya da sauran irin waɗannan ƙasashe, to ƙasashe ne na ’Ushri ba na Kharaji ba. Abin da ya wajaba kawai shi ne a biya ’Ushr, a matsayin Zakka, a kan amfanin gona wanda Zakka ta wajaba a kansa.

As for the Arabian Peninsula including Yemen, Indonesia, south east Asia and other such lands they are ’Ushri and not Kharaji land. It is only obligatory to pay ’Ushr, as a Zakat on the produce on which Zakat is obligatory.

Lokacin da ake kafa Kharaj, dole ne Khalifah ya zaɓi mutane daga cikin mutanen da suka ƙware, waɗanda suka san yadda ake auna ƙasa, su kimanta darajarta, kuma su ƙiyasta amfanin da take bayarwa, kamar yadda ya faru da ‘Umar b. Al-Khattab lokacin da yake so ya auna yankin karkara na Iraƙi (As-Sawad) domin ya ƙayyade Kharaj. Ya tuntuɓi Musulmai game da wanda ya kamata a ba wannan aiki. Ya ce musu: "Al'amarin ya bayyana a gare ni. To wane ne mutumin da yake da basira da hankali da zai sanya ƙasa a matakinta da wurinta, sannan ya sanya wa masu mallakarta na kafirai adadin Kharaj da za su iya biya?" Sai suka amince baki ɗaya kan ‘Uthman b. Haneef. Suka ce: "Za ka iya aika shi zuwa ayyuka da suka fi muhimmanci. Mutum ne mai hangen nesa, da hankali, da gogewa." Don haka ‘Umar ya gaggauta zuwa gare shi, ya ba shi alhakin auna As-Sawad.

When putting down the Kharaj the Khalifah must delagate persons from the people of experience, who know how to survey the land, value it and estimate the produce, as it happened with ‘’Umar b. Al-Khattab when he wanted to survey the rural area of Iraq (As-Sawad) in order to fix the Kharaj. He consulted the Muslims as to who should be assigned for this task. He told them. The matter has become clear for me. So who is the man who has vision and intellect to put the land in its right level and place on its owners of the Kuffar the amount of Kharaj that they can afford. So they all agreed upon ‘Uthman b. Haneef. They said: “You can send him to tasks that are more important. He is a man of vision, intelligence and experience.” Thus ‘Umar hastened to him and assigned him the responsibility of surveying the Sawad.

Wanda ke da alhakin kimanta Kharaj dole ne ya yi la'akari da yanayin filin ta fuskar ko yana da matukar albarka, yana ba da amfani mai inganci da yawa, ko kuma yana da ƙarancin inganci kuma yana ba da amfani kaɗan mara inganci. Ana shayar da shi da ruwan sama, ko daga maɓuɓɓugar ruwa da rijiyoyi, ko magudanan ruwa da koguna? Ana shayar da shi da ruwan sama, ko da na'urorin feshi ko injina, domin kuɗin ba ɗaya suke ba. Wane irin amfanin gona da 'ya'yan itatuwa ake nomawa da samarwa, domin akwai amfanin gona da 'ya'yan itatuwa waɗanda farashinsu yana da tsada kuma darajarsu tana da yawa, sai kuma wasu amfanin gona da suke da arha kuma darajarsu ƙasa. Ina wurin yake? Yana kusa da garuruwa da kasuwanninsu, ko yana nesa da su? Yana da hanya mai wucewa da za a iya isa gare shi, a kuma iya kai amfanin gonarsa zuwa kasuwanni, ko kuwa hanyoyin suna da duwatsu da wahala?

The one assigned to estimate the Kharaj must consider the reality of the land in terms of whether it is very fertile, it gives quality and plentiful produce, or it is of low quality and gives little low quality yield. Is it watered by rain, from springs and wells or canals and rivers? Is it watered by rain, sprinklers or machines, because the cost is not the same. What types of crops and fruits are cultivated and produced, because there are crops and fruits whose price is expensive and of a high value and other crops that are cheap and of low value. What is its location? Is it close to the cities and their markets or far from them? Does it have a passable road so that it can be reached and its harvest can be transferred to the markets or are the paths rugged?

Fixing the amount of Kharaj imposed on the land must be done by experts who know how to set it, as clarified in the previous topic. This is what ‘Umar b. al-Khattab did when he sent ‘Uthman b. Haneef after he had consulted the people about his appointment, because he possessed vision, intelligence and experience. He assigned him to Kufa, over the Euphrates, just as he assigned Huzayfah b. al-Yamaan over the area beyond the Tigris river. So they surveyed the Sawad (the rural areas of Iraq) and calculated what was liable to Kharaj, and they raised the matter with ‘Umar, who then approved it. It was narrated from ‘Amr b. Maymun who said: “I saw ‘Umar b. al-Khattab, and Ibn Haneef came to him and began speaking to him, and I heard him say: ‘By Allah (SWT)! If I levied a Dirham and Qafeez of food on every patch of arable land, that would not be overburdening for them, nor would it wear them out.’” In a report from Muhammad ﷺ b. ‘Abeed Ath-Thaqafi, he said: “‘Umar b. al-Khattab levied, on the people of Sawad, for every patch of arable land, whether populated or filled with water, a Dirham and Qafeez, and on wet land he levied five Dirhams.” Ash-Sha’bi narrated from ‘Umar that he sent ‘Uthman b. Haneef to Sawad, and he levied two Dirhams on a patch of barley, on a patch of wheat he levied four Dirhams, on a patch of sugar cane he levied six Dirhams, on date palm he levied eight Dirhams, on grapes he levied ten Dirhams, and on olives he levied twelve Dirhams.

Setting the value of Kharaj which is imposed on the land must be done by experts who know how to fix it as clarified in the previous topic as ‘Umar b. al-Khattab did when he sent ‘Uthman b. Haneef after he had consulted the people about his appointment due to the fact that he enjoyed vision, intelligence and experience. He assigned him for Kufa, over the Euphrates just as he assigned Huzayfah b. al-Yamaan over the area beyond the Tigris river. So they surveyed the Sawad (rural areas of Iraq) and calculated that which was liable to Kharaj and they raised the matter with ‘Umar who then approved it. It was narrated from ‘Amr b. Maymun who said: “I saw ‘Umar b. al-Khattab and Ibn Haneef came to him and began speaking to him and I heard him say: “By Allah (swt)! If I levied a Dirham and Qafeez of food on every patch of arable land then that would not be overburdening for them, nor will it wear them out.” In a report from Muhammad (saw) b. ‘Abeed Ath-Thaqafi he said: “Umar b. al-Khattab levied, on the people of Sawad for every patch of arable land whether populated or filled with water, a Dirham and Qafeez and on the wet land he levied five Dirhams’. Ash-Sha’bi narrated from ‘Umar: that he sent ‘Uthman b. Haneef to Sawad and he levied two Dirhams on a patch of barley, on a patch of wheat he levied four Dirhams, on a patch of sugar cane he levied six Dirhams, on date palm he levied eight Dirhams, on grapes he levied ten Dirhams and on olives he levied twelve Dirhams”.

Abin da aka ambata a cikin jawabin ’Umar b. al-Khattab a lokacin tattaunawarsa da waɗanda suka saɓa masa game da batun raba ƙasar Iraqi, Ash-Sham da Masar, yana nuna a fili yadda ake kashe Kharaj. A cikin wannan tattaunawa an ruwaito wannan magana: “Idan na raba ta, to tun daga lokacin ba abin da zai rage wa waɗanda suke zuwa bayanku. Yaya zai yiwu Musulmi masu zuwa bayanku su samu cewa an raba ƙasar an gada ta hanyar iyaye kuma an mallake ta? Wane irin ra’ayi ne wannan? Me zai cika iyakokin ƙasa? Me zai kasance ga ’ya’ya da mata marasa miji na wannan ƙasa, da kuma ga wasu daga ƙasar Ash-Sham da Iraqi?” Maganarsa ga Ansar da ya tuntuɓa ita ce: “Na yi ra’ayin cewa ya kamata in bar ƙasar a hannun kafiran ta, in ɗora musu Kharaj a kanta, kuma in ɗora Jizya a wuyansu wadda za su bayar. Don haka zai zama Fai’ ga Musulmi, ga mayaƙa, ga zuriya da waɗanda suke zuwa bayansu. Ku duba waɗannan iyakokin ƙasa waɗanda dole ne mutane su zauna a cikinsu. Ba ku ganin waɗannan manyan birane; Ash-Sham, Al-Jazeera, Kufa, Basra da Masar. Dole ne a cika su da sojoji, kuma a ba waɗannan sojoji isassun kayan abinci. To wa zai ba waɗannan mutane idan aka raba ƙasar da kafiran?” Ya ce bayan ya karanta ayoyin Fai’ kuma ya karanta Ayar: “Da waɗanda suka zo bayansu.” Wannan Aya ta shafi dukkan Musulmi. Ba za a sami ko mutum ɗaya daga cikin Musulmi wanda ba shi da haƙƙi a cikin wannan dukiya ba. Idan Allah (SWT) ya ba ni tsawon rai, kowane Musulmi zai karɓi haƙƙinsa, har ma makiyayin da yake kiwo a Hemyer zai sami rabonsa, ko da bai yi wani aiki ba a cikinsa.

What has been mentioned in the speech of ’Umar b. al-Khattab in his discussion with those who differed with him regarding the matter of dividing the land of Iraq, Ash-Sham and Egypt clearly indicates the expenditure of the Kharaj. In this discussions the following saying has been reported: ‘If I had divided it, since then nothing would have remained for those coming after you. How is it possible that Muslims coming after you will find that the land has been divided and inherited through the fathers and owned? What kind of opinion is this? What will fill the frontiers? What will be for the children and widows of this country, and for others from the land of Ash- Sham and Iraq?” His saying to the Ansar whom he consulted was: “I took the view that I should keep the land in the hands of its disbeliever and set down a Kharaj on it and impose Jizya on their necks which they will give. So it will be Fa’i for the Muslims, for the fighters and the offspring and those who come after them. Do you see these frontiers which must have men who will live in. Do you not see these great cities; Ash-Sham, Al-jazeera, Kufa, Basra and Egypt. They have to be manned with armies and grant these armies enough provisions. So who will give those people that if the land and disbelievers are divided up? He said after reciting the verses of Fa’i and he recited the Ayah: ‘And those who came after them.’ This Ayah encompases all the Muslims. There will not be a single person from the Muslims who will not have a right in this wealth. If Allah (swt) gave me more time to live, every Muslim would receive his right, to the point that the shepherd grazing in Hemyer will have his share, though he did not do effort in that.”.