Jizya haƙƙi ne da Allah (SWT) ya halatta wa Musulmi su karɓa daga Kafirai, a matsayin sakamakon miƙa wuya ga hukuncin Musulunci. Musulmi suna riƙe da haƙuri, kare da tabbatar da tsaro ga Kafiran da suke biyan Jizya. Jizya ya samo asali ne daga faɗin Allah (SWT) a cikin Suratut-Tauba,

Jizya is a right that Allah (swt) allowed the Muslims to take from the Kuffar, in return for their submission to the ruling of Islam. The Muslims adhere to forbearing, protecting and ensuring the security of the Kuffar who give the Jizya. Jizya originates from the saying of Allah (swt) in Surah At-Tauba,

"Ku yaƙi waɗanda ba sa imani da Allah (SWT) da Ranar Lahira, waɗanda kuma ba sa haramta abin da Allah (SWT) da Manzonsa ﷺ suka haramta, waɗanda kuma ba sa bin addinin gaskiya, daga cikin mutanen Littafi, har sai sun bayar da jizya da hannunsu alhali sun yi ƙasƙanci."

“Fight those who do not believe in Allah (swt) and the last day and who forbid not what Allah (swt) and His Messenger (saw) have forbidden, who do not practise the religion of truth, being of the people of the Book, until they pay the Jizya out of hand and are humbled.” (At-Tauba: 29)

Ana karɓar jizya daga mutanen Littafi, wato Yahudawa da Nasara, bisa dalilin ayar da ta gabata, "Kasancewa daga mutanen Littafi", ko Yahudawa ne, ko Nasara, ko Larabawa, ko wadanda ba Larabawa ba. Wannan saboda Manzon Allah ﷺ ya karɓi jizya daga Yahudawan Yaman da kuma Nasarar Najran. An ruwaito daga Arwa ɗan Az-Zubayr, wanda ya ce: "Manzon Allah ﷺ ya rubuta wasiƙa zuwa ga mutanen Yaman yana cewa: '...duk wanda yake bisa addinin Yahudanci ko Nasara, ba a tilasta shi ya juya daga gare shi ba, kuma dole ne ya biya jizya.'" An kuma ruwaito daga Ibn Shihaab, wanda ya ce: "Mutanen farko da suka bayar da jizya su ne mutanen Najran, waɗanda Nasara ne." Abu Bakr ya karɓi jizya daga Nasarar al-Hira, waɗanda Larabawa ne, kuma Umar, haka nan, ya karɓi jizya daga Nasarar Ash-Sham, waɗanda suka kasance Larabawa da waɗanda ba Larabawa ba.

Jizya is taken from the people of the Book, the Jews and the Christians, by evidence of the previous mentioned Ayah, “Being of the people of the Book” whether they are Jews, Christians, Arabs or non-Arabs. This is because the Messenger of Allah (saw) took Jizya from the Jews of Yemen and from the Christians of Najran. It has been narrated from Arwa ibn Az-Zubayr who said, “The Messenger of Allah (saw) wrote a letter to the people of Yemen saying, ‘…whoever is upon the religion of Judaism or Christianity is not forced to turn away from it and he must pay the Jizya.’” It has also been narrated from Ibn Shihaab who said, “The first to give the Jizya were the people of Najran who were Christians.” Abu Bakr took the Jizya from the Christians of al-Hira who were Arabs, and ‘Umar, likewise took the Jizya from the Christians of Ash-Sham who were both Arab and non-Arab.

Ana karɓar jizya daga mutanen da ba Ahlul Kitab ba kuma, wato daga Zoroastrians, Sabians, Hindus da 'yan kwaminisanci, domin Manzon Allah ﷺ ya karɓi jizya daga Zoroastrians na Hajr. An ruwaito daga Hasan bin Muhammad ﷺ, wanda ya ce: "Manzon Allah ﷺ ya rubuta wa Zoroastrians na Hajr yana kiran su zuwa Musulunci, sai waɗanda suka karɓa aka karɓe su cikin Musulunci, waɗanda kuma ba su karɓa ba, an tilasta musu jizya, tare da lura cewa ba za a ci namansu ba kuma ba za a auri matansu ba." An ruwaito daga Ibn Shihab cewa "Manzon Allah ﷺ ya karɓi jizya daga Zoroastrians na Hajr," kuma 'Umar ya karɓi jizya daga Zoroastrians na Farisa, sannan Uthman ya karɓi jizya daga Berbers. An kuma ruwaito cewa 'Umar ibn Al-Khattab ya daina karɓar jizya daga Zoroastrians har sai da Abdur-Rahman bin Auf ya shaida cewa Manzon Allah ﷺ ya karɓi jizya daga Zoroastrians na Hajr. Haka kuma, an ruwaito daga Manzon Allah ﷺ cewa ya ce: "Ku yi musu mu'amala kamar yadda za ku yi da mutanen Littafi."

Jizya is also taken from people other than the people of the Book namely from the Zoroastrians, Sabians, Hindus and the communists, because the Messenger of Allah (saw) took Jizya from the Zoroastrians of Hajr. It has been narrated from Hasan bin Muhammad (saw) who said, “The Messenger of Allah (saw) wrote to the Zoroastrians of Hajr inviting them to Islam and those who accepted were accepted into Islam and those who didn’t Jizya was enforced upon them, observing that their meat must not be eaten and their women must not be married.” It has been narrated from Ibn Shihab that the “Messenger of Allah (saw) took the Jizya from the Zoroastrians of Hajr,” and ‘Umar took the Jizya from the Zoroastrians of Persia and that Uthman took the Jizya from the Berbers. It has also been narrated that ‘Umar ibn Al-Khattab stopped from taking Jizya from the Zorastians until Abdur-Rahman bin Auf testified that the Messenger of Allah (saw) took the Jizya from the Zorastians of Hajr. Likewise, it has been narrated from the Messenger (saw) that he said, “Deal with them as you would with of the people of the Book.”.

Jizya ya ɓace ta hanyar karɓar Musulunci, don haka duk wanda ya karɓi Musulunci, Jizyar da aka tilasta masa ta ƙare, ko ya zama Musulmi a farkon shekara, a tsakiyarta, a ƙarshenta ko bayan ta wuce, don haka babu Jizyar da ta wajaba a kansa ko kaɗan. Wannan saboda abin da Allah (SWT) ya ce: "Ka ce wa waɗanda suka kafirta, idan sun hanu, to Allah zai gafarta musu abin da ya riga ya wuce." Haka kuma Ibn Abbas ya ruwaito daga Annabi ﷺ cewa ya ce: "Musulmi ba ya biyan Jizya." Dalilin Jizya shi ne Kafirci, Musulunci kuwa yana kawar da shi, don haka ba ya wanzuwa tare da Musulunci. Idan Musulunci yana kawar da abin da ya gabace shi na Shirki, Kafirci da zunubai, to yaya ba zai kawar da Jizya da wulakancinta ba?

The Jizya is waived by embracing Islam, so whoever embraced Islam, the Jizya enforced on him is terminated, whether he became Muslim at the beginning of the year, in the middle, at its end or after its elapse, thus no Jizya is obliged on him at all. This is due to what Allah (swt) said, “Say to those who disbelieve, if they desist then Allah (swt) will forgive them for everything that has passed.” Ibn Abbas also narrated from the Prophet (saw) that he said, “The Muslim does not pay the Jizya.” The reason for Jizya is Kufr and Islam eliminates it, so it does not exist together with Islam. If Islam eliminates what preceded it of Shirk, Kufr and sins then how would it not eliminate Jizya and its humiliation?

An irin wannan hadisi an rawaito daga Manzon Allah (saw) cewa ya ce: "Musulunci yana kawar da abin da ya gabace shi." An rawaito daga Masrooq cewa wani mutum daga cikin wadanda ba Larabawa ba ya karbi Musulunci, sai aka karbi Jizya daga gare shi. Ya zo wajen 'Umar ibn Al-Khattab ya ce: "Ya Amirul Mu'mineen, na zama Musulmi." 'Umar ya ce: "Watakila ka karbi Musulunci ne don neman kariya." Mutumin ya ce: "Ashe a cikin Musulunci babu abin da zai kare ni?" 'Umar ya ce: "Eh, lallai akwai." Sai ya ce: "'Umar ya rubuta cewa ba a karbi Jizya daga gare shi ba." Jizya ba ta kawuwa da mutuwa idan mutumin ya mutu bayan shekara ta wuce, domin ta zama wajibi kuma bashi a kansa. Don haka wajibi ne a dauki adadin da ya dace daga gadon da ya bari, kamar sauran bashinsa. Idan kuma ba shi da wani gado, to ba a biya ba, kuma ba wajibi ba ne magadansa su biya, domin wannan yana shiga cikin hukuncin da ya shafi matalauta da mabukata.

It has been narrated from the Messenger (saw) that he said, “Islam has nullifies what preceded it.” It has been narrated from Masrooq that one of the non-Arabs embraced Islam and Jizya was taken from him. He came to ‘Umar ibn Al-Khattab and said, “O Amir-al Mu’mineen I have become a Muslim.” ‘Umar said, “Perhaps you embraced Islam seeking protection.” The man said, “Is there not in Islam that which guards me?.” ‘Umar said, “Yes, Indeed.” He said, “Umar wrote to say that no Jizya is to be taken from him.” The Jizya does not cease by death if the person died after a year had elapsed as it would become Wajib and a debt upon him. Thus it is necessary to take the appropriate amount from his bequest like his other debts. If he doesn’t have any bequest then he doesn’t pay and it is not necessary for his heirs to pay, as this then falls into the rule pertaining to the poor and needy.

Adadin Jizya da aka karɓa a zamanin Manzon Allah (ﷺ) da Khulafa'u bayansa ba a ƙayyade shi ba, a'a ya bambanta daga wuri zuwa wuri. Lokacin da Manzon Allah (ﷺ) ya aiki Mu'azu zuwa Yaman, ya umurce shi da ya karɓa "Dinari ɗaya ko abin da yake daidai da shi na tufafin M'afir daga kowane saurayi balagagge na Ahlu z-Zimma." 'Umar ya sanya Dinari 4 a kan masu wadata a Masar da Ash-Sham, Dinari 2 a kan masu matsakaicin hali, da Dinari 1 a kan talakawan da suke aiki. Haka kuma ya umurce su da su samar da abinci ga sojoji da baƙunci ga Musulmi. Ya sanya Dirhami 48 a kan masu wadata a Iraƙi, Dirhami 24 a kan masu matsakaicin hali, da Dirhami 12 a kan talakawan da suke aiki. Haka kuma, ya sanya wa Kiristocin Banu Taghlub zakka sau biyu lokacin da suka ƙi biyan Jizya. An ruwaito daga Nu'mān bin Zar'a cewa ya tambayi 'Umar bin Al-Khaɗɗab kuma ya yi magana da shi game da Kiristocin Banu Taghlub. 'Umar ya nufi karɓar Jizya daga gare su, amma sun warwatsu a ko'ina a ƙasar. Nu'mān ya ce wa 'Umar, "Ya Amirul Mu'uminai, lallai Banu Taghlub ƙabila ce ta Larabawa waɗanda ke raina Jizya, kuma ba su da dukiya, domin su mutanen noma da kiwo ne kawai. Suna da juriya ga abokan gaba, don haka kada ka taimaka wa rundunonin ka ta hanyar amfani da su a kanka." Sai 'Umar ya yi sulhu da su ta hanyar sanya musu sadaka ta zakka sau biyu. A cikin Sahih al-Bukhari an ruwaito daga Abu Najih, wanda ya ce: "Na ce wa Mujahid: 'Me ya sa mutanen Ash-Sham suke biyan Dinari 4, mutanen Yaman kuma suke biyan Dinari 1?' Sai ya ce: 'An yanke wannan bisa ga dukiya.'"

The amount of Jizya enforced in the days of the Messenger (saw) and the Khulafa’a after him was not fixed, rather it differed from one place to another. When the Messenger of Allah (saw) sent Mu’az to Yemen he ordered him to take, “A Dinar or its equivalent of M’afir (garment) from every mature youth of the Ahl az-Zimma.” ‘Umar imposed 4 Dinars on the rich in Egypt and Ash-Sham, 2 Dinars on the middle class people and 1 Dinar on the poor who earns. Likewise he also imposed them to provide food for the soldiers and hospitality for the Muslims. He imposed 48 Dirhams on the rich in Iraq, 24 Dirhams on the middle class and 12 Dirhams on the poor who earn. Likewise, he imposed double the Zakat on Christians of bani Taghlub when they refused to impose Jizya on them. It has been narrated by N’uman bin Zara’a that he asked ‘Umar ibn Al-Khattab and spoke to him regarding he Christians of bani Taghlub. ‘Umar was intent on taking the Jizya from them but they had dispersed throughout the land. Nu’man said to ‘Umar, “O Amir al-Mu’mineen, indeed the Bany Taghlub are an Arab tribe who look down upon the Jizya, and they don’t have wealth, as they are only people of farming and cattle. They have defiance against the enemy so do not help your armies by using them against you.” He said, so ‘Umar made peace with them by imposing double charity (Zakat)” In Sahih al-Buhkari it has been narrated by Abu Najeeh who said, “I said to Mujahid: ‘What is the matter with the people of Ash-Sham who pay 4 Dinars and the people of Yemen pay 1 Dinar?’ He said, ‘This was decided based on prosperity.’”.

Daga wannan a bayyane yake cewa adadin Jizya ba ɗaya ba ne, kuma ba a ƙayyade shi da wani iyaka da ba za a iya wuce wa ba kamar Nisabin Zakka. A maimakon haka, yana barin ga ra'ayi da ijtihadin Khalifa, inda yake la'akari da bangaren wadata da talauci, ta yadda ba zai ɗora wa Ahlu az-Zimma nauyi fiye da kima ba, kuma ba zai kore su fiye da ƙarfinsu ba. Haka kuma yana tabbatar da cewa ba a yi wa Baitul-Mali rashin adalci ba, kuma ba zai hana shi kuɗin da ya kamata ya samu daga mutanen Ahlu az-Zimma ba.

From this it is clear that the Jizya amount of was not the same, nor fixed by a certain limit that can’t be exceeded like the Nisab of Zakat. Rather it is left to the opinion and Ijtihad of the Khalifah where he takes into consideration the aspect of prosperity and poverty, in a way that he does not overburden Ahl az-Zimma, nor hrges them beyond their capabilities. Likewise he ensures that the Bait ul-Mal is not treated unjustly, nor he deprives it of fund rightly due to it from the people of Ahl az-Zimma.

Tayyade matakan wadata, matsakaicin hali da talauci ana komawa ne ga al'ada da aka saba (Urf) da kuma ilimin masana. Saboda haka, Khalifa yana naɗa mutane daga cikin masana domin su bambance tsakanin masu arziki, masu matsakaicin hali da matalauta, don su tsara matakan arziki, matsakaicin hali da talauci, da kuma ba da shawara kan adadin Jizya ga kowane rukuni. Ta haka Khalifa zai yi amfani da wannan a matsayin tushe wajen tantance adadin Jizya, ta yadda ba zai ɗora wa Ahl az-Zimma nauyi fiye da kima ba, ko ya caje su fiye da ikonsu, kuma ba zai yi wa Bait ul-Mal rashin adalci ta hanyar rage haƙƙinsa ba.

Defining the levels of richness, middle class and poverty is referred to the common convention (Urf) and to the knowledge of experts. In this regard the Khalifah appoints people from the experts to distinguish between the rich, the middle class and the poor so as to put the levels of richness, middle class and poverty, and to suggest the value of Jizya for each category. Thus the Khalifah would use this as the premise to decide the amount of the Jizya in a way that he does not overburden the Ahl az-Zimma nor charges them beyond their capability, and does not deal unjustly with the Bait ul-Mal, by reducing its due right..

Ana biyan Jizya a ƙarshen shekara, kuma ana karɓarsa kowace shekara. Farkon shekara ana ƙayyade ta da farkon watan Muharram, kuma ana kammala ta da ƙarshen watan Dhul-Hijja. Domin a kammala karɓar kafin zuwan watan Muharram na shekara mai zuwa, ana iya ƙayyade watanni uku na ƙarshen shekara, wato Shawwal, Dhul-Qi'ada da Dhul-Hijja, a matsayin lokacin da aka tsara don biyan Jizya. Ta haka ne ake ƙayyade shekara a farko da ƙarshe ga kowa, maimakon a sanya wani lokaci na musamman a cikin shekara ga kowane mutum. Wannan tsari yana samar da daidaito da sauƙi wajen karɓa da tara Jizya. Za a zaɓi wasu masu karɓa na musamman don tara da karɓar Jizya, kuma za a ware musu wani sashe a Sashen Jizya a Diwan (ofishin) Fai'i (ganima) da Kharaj. Kuɗaɗen abincinsu da albashinsu za su fito daga Bait ul-Mal, ba daga mutanen Zimmah ba. An hana masu karɓa karɓar wani abu fiye da adadin da aka wajabta daga mutane, kuma duk wani ƙari a kan haka yana fuskantar hukunci bisa doka, domin irin wannan ƙari zalunci ne, wanda ake ɗaukarsa duhu a Ranar Lahira. Haka kuma, dukiyar da masu karɓa suka ƙwace kamar sata take, kuma dukiyar sata tana kai wa ga Wutar Jahannama. Hakanan, an hana masu karɓa dukan ko azabtar da mutanen Zimmah yayin karɓar Jizya, kamar yadda Manzon Allah ﷺ ya hana hakan. Hisham ɗan 'Urwa ya ruwaito daga mahaifinsa cewa 'Umar ɗan al-Khaɗɗab ya wuce a hanyar Ash-Sham, a lokacin da yake komawa daga tafiyarsa daga Ash-Sham, ta wurin wasu mutane da aka tilasta musu tsayawa a rana yayin da ake zuba musu mai a kawunansu. Ya ce: "Menene halin waɗannan mutane?" Suka ce: "Ba su biya Jizya da ake bin su ba. Don haka ana azabtar da su har sai sun biya." 'Umar ya ce: "Me suke faɗa, kuma menene uzurinsu na rashin biyan Jizya?" Suka ce: "Suna cewa, 'Ba mu da ita.'" Ya ce: "Ku bar su, kada ku ɗora musu abin da ba za su iya ba, domin lalle na ji Manzon Allah ﷺ yana cewa: 'Kada ku azabtar da mutane, domin wanda ya azabtar da mutane a duniya, Allah (SWT) zai azabtar da shi a Ranar Alƙiyama.'" Sai ya (Umar) umarta a sake su. An kuma ruwaito daga Manzon Allah ﷺ cewa ya naɗa Abdullah ɗan Arqam a kan karɓar Jizya daga mutanen Zimmah, kuma sa'ad da yake tafiya, ya kira shi ya ce: "Lalle duk wanda ya zalunci mutumin da ke ƙarƙashin alkawari (Mu'ahid) ko ya ɗora masa fiye da abin da zai iya, ya wulaƙanta shi, ko ya karɓi wani abu daga gare shi ba tare da yardarsa ba, zan yi ƙara da shi (wato azzalumin), a Ranar Alƙiyama." Duk wanda ya yi iƙirarin talauci daga mutanen Zimmah, za a nemi ya tabbatar da talaucinsa; idan ya tabbatar, ana ba shi wa'adi har zuwa lokacin sauƙi. Amma idan bai tabbatar ba, kuma aka tabbatar cewa mai jinkirtawa ne, to ana ɗaure shi kuma ana barin shi a kurkuku har sai ya biya Jizya. Manzon Allah ﷺ ya ɗaure masu jinkirta biyan bashi. Babu ɗora Jizya a kan wani abu (wato ba a ƙara wa adadin ba). Ko da shekara biyu ko fiye sun wuce ba tare da biya ba, ba a ƙara musu ba, kuma wajibi ne a biya adadin kamar yadda wajibi ne a biya bashi. Ba a sayar da dukiyar Zimmi don biyan Jizya ba. Ba a ƙayyade zinare da azurfa don Jizya ba. An halatta a biya Jizya da zinare ko azurfa, kuma an halatta ya zama kayayyaki ko dabbobi, ko a karɓi darajarsu daidai. An ambata a cikin Hadisi cewa sa'ad da aka aika Mu'azu zuwa Yaman, Manzon Allah ﷺ ya umarce shi ya karɓi Dinari ɗaya daga kowane babba cikin mutanen Zimmah, ko darajarsa a "Mu'afir", wato a tufafi. Manzon Allah ﷺ ya kuma kulla yarjejeniyar zaman lafiya da mutanen Najran a kan tufafi dubu biyu, wanda za su bayar da rabinsu a watan Safar, ɗayan rabin kuma a watan Rajab. Kuma ‘Umar ya kasance yana karɓar dabbobin kiwo da hatsi don Jizya maimakon Dinari da Dirhami, haka ma khalifofi masu shiryarwa suka yi. Domin sauƙaƙa tattarawa, adanawa da raba ta a waɗannan zamuna, ana halatta a karɓi Jizya da kuɗin da ake amfani da shi a yanzu. Yadda ake kashe Jizya: Babu wani sabani a tsakanin Musulmi cewa ana kashe Jizya kamar yadda ake kashe kuɗaɗen Fai’ (ganima), wato Kharaj da ushr. Saboda haka, ana sanya ta a Bait ul-Mal, sannan a kashe kuɗi daga cikinsa bisa ga maslahar Musulmi, da kuma a cikin tafarkin Allah (SWT), kamar yadda Khalifa ya gani, bisa ra’ayinsa da ijtihadinsa wajen kula da al’amuran Musulmi da cika maslahohinsu.