Tun daga lokacin da harkokin ciniki suka koma daga musayar kayayyaki zuwa amfani da kuɗi a matsayin hanyar musaya, kasuwancin tsakanin mutane ya bunkasa ya kuma yi girma. Aiki ya zama mai ƙwarewa sosai, a matakin mutum, a matakin ƙasa da kuma a matakin duniya. Wannan ya zama ƙarshen zamanin da mutum yake rayuwa shi kaɗai. Haka kuma ya zama ƙarshen zamanin da al'ummomi a cikin kowace ƙasa ko kowace jama'a suke rayuwa keɓe daga sauran ƙasashe da sauran jama'a, don haka cinikayyar cikin gida da ta waje sun zama abin buƙata ta rayuwa a ko'ina a duniya.

Since trade transactions moved from the bartering of commodities to using money as a medium of exchange, business between individuals flourished and grew.Work became more specialised at an individual level, at a national level as well as internationally. This marked the end of an era when the individual used to live by himself. It also marked the end of the era when generations in each nation or people lived within a nation in isolation from other nations and peoples, and domestic and foreign trade have therefore become one of life’s necessities world-wide.

Akwai bambanci tsakanin cinikayyar cikin gida da ta waje. Cinikayyar cikin gida tana nufin harkokin ciniki da daidaikun mutane na wata ƙasa ke gudanarwa. Irin wannan ciniki ya kamata ya bi ƙa'idodin cinikayya da malaman shari'a suka ambata. Ba ya buƙatar wani mataki na farko daga Gwamnati, kuma ba ya buƙatar kulawa kai tsaye, sai dai kulawa ta gaba ɗaya da nufin umartar mutane da ƙa'idodin cinikayya na Musulunci da kuma hukunta waɗanda suka keta waɗannan ƙa'idodi, kamar yadda ake yi da sauran mu'amaloli, kamar haya, aure da sauransu. Cinikayyar waje kuwa tana nuna harkokin ciniki da ake gudanarwa tsakanin al'ummai da ƙasashe, ba tsakanin daidaikun mutane na ƙasa ɗaya ba, ko dai tsakanin ƙasashe biyu ne ko kuma tsakanin daidaikun mutane biyu waɗanda kowannensu ɗan wata ƙasa ce daban, kuma kowannensu yana sayen kayayyaki da niyyar kai su zuwa ƙasarsa. Duk irin waɗannan mu'amaloli suna cikin ƙa'idodin da ke tafiyar da dangantakar wata ƙasa da wata.

There is a difference between domestic and foreign trade. Domestic trade represents the trade transactions which are undertaken by individuals belonging to a particular nation. This type of transaction should follow the rules of trade mentioned by the jurists. It does not require any initiation from the State, nor does it require direct supervision, but rather a general supervision aimed at enjoining the trade rules of Islam upon people and punishing those who violate these rules, just like any other transaction, such as hiring, marriage etc. Foreign trade reflects the trade transactions undertaken between peoples and nations, not between individuals of the same State, whether this was between two states or between two individuals who each belong to different states and where each is buying commodities with the aim of transferring them to his own country. All such transactions form part of the rules governing the relationship of one country with another.

Saboda haka, Jiha za ta ɗauki matakan takunkumi kan fitar da wasu kayayyakin cikin gida, kuma ta bar wasu, haka kuma za ta ba da lasisi ga dukkan 'yan kasuwa, ko masu yaƙi ne ko kuma masu yarjejeniya. Don haka, Jiha tana sarrafa dukkan al'amuran cinikayya da kuma bayar da izinin dukkan 'yan kasuwar ƙasashen waje. Dangane da 'yan ƙasarta kuwa, ya isa a sa ido a kansu a cinikayyarsu ta ƙasashen waje kamar yadda za ta yi a cinikayyarsu ta cikin gida, domin dokokin da ke jagorantar ayyukansu suna ƙarƙashin dokokin dangantakar cikin gida.

Therefore, the State would undertake export sanctions on certain domestic goods and allow others, and would also licence all traders whether belligerent or under covenant. So, the State controls all aspects of trade and the issue of all foreign traders. As for her citizens, it would be sufficient to supervise them in their foreign trading just like she would do in their domestic trading, for the rules governing their actions fall under those of the domestic relations.

Cinikayyar ƙasashe da juna a da tana gudana ne ta hannun ’yan kasuwa ɗaiɗaiku. Wani ɗan kasuwa zai yi tafiya zuwa wata ƙasa, ya sayi kaya, ya mayar da su ƙasarsa, ko kuma ya kai kaya zuwa wata ƙasa domin sayarwa, sannan ya kawo kuɗi ko wani kaya daga can zuwa ƙasarsa. A dukkan irin waɗannan lokuta, Dawla ce take tsara al’amuran wannan ciniki kuma take sa ido a kansa kai tsaye. Za ta kasance tana da cibiyoyin kulawa a iyakokinta, waɗanda masana shari’a ke kiransu da Masalih. Ya kamata Khalifah ya kasance yana da waɗannan cibiyoyin kulawa (Masalih) a kan dukkan hanyoyin da ke kai wa ƙasashen waɗanda ba Musulmi ba. Mutanen da ke aiki a waɗannan cibiyoyi za su duba dukkan ’yan kasuwa. Don haka cibiyoyin za su kula kai tsaye da shigo da kaya da fitar da su, wato su sa ido kan dukkan ’yan kasuwa, masu saye da masu sayarwa baki ɗaya. Waɗannan cibiyoyin kulawa a iyakoki suna tsara ciniki, wato suna kula kai tsaye da zirga-zirgar ’yan kasuwa da kuɗaɗen da ake kawowa cikin Dawla ko fitarwa ta cikin iyakokinta.

Foreign trade between states used to be conducted through individual traders. A trader would travel to another country, buy a commodity and transfer it back to his country, or He might take a commodity to another country to sell it and bring the money or another commodity back to his country. In all such cases, it is the State who would organise the aspects of this trade and directly monitor it. She would have control centres at the frontiers, these centres are referred to by the jurists as Masalih. The Khalifah should have these control centres (Masalih) on all the routes which give access to non-Muslim countries. People manning these centres would check all the traders. The centres would therefore directly control the imports and exports i.e. control all the traders, buyers and sellers alike. These control centres at the frontiers organise trade i.e. control directly the movements of traders and the currencies being brought into the State or taken out via her frontiers.

Tun da dokokin Shari'a an bayyana su ne da cewa magana ce ta Mai-shari'a da ta shafi ayyukan mutane, dokokin Shari'a da suka shafi cinikayyar waje an saukar da su ne dangane da daidaikun mutane, kuma dokokin Shari'a game da dukiya suna da alaka da dukiya dangane da masu mallakinta na daidaiku. Saboda haka, dokokin ciniki suna da alaka da 'yan kasuwa ba da irin dukiyar ba. Bisa haka, dokokin da suka shafi cinikayyar waje a zahiri dokoki ne da suka shafi daidaikun mutane daga mahangar Shari'a game da su da dukiyarsu, watau game da hukuncin Allah (SWT) a kansu da kuma hukuncin Allah (SWT) a kan dukiyar da suke mallaka.

Since the Shari’ah rules are defined as being the speech of the Lawgiver related to the actions of the humans, the Shari’ah rules related to foreign trade have been revealed with regard to individuals, and the Shari’ah rules on wealth are related to wealth as far as its individual owners are concerned. Therefore, the rules of trade are connected to the traders not to the type of wealth. Accordingly, the rules related to foreign trade are in fact rules related to individuals from a Shar’a viewpoint concerning them and their wealth i.e. concerning the rule of Allah (swt) on them and the rule of Allah (swt) on the wealth they own.

Saboda haka, dokokin Shari'a game da cinikayyar waje ba su da alaka da kayan da ake ciniki da su, ko wurin asalinsu, sai dai da mai ciniki, domin dokokin da suka shafi dukiya suna bin mai dukiyar, saboda haka suna shafar su duka biyun. Don haka, duk wata doka da ta shafi mai dukiya, ta atomatik za ta shafi dukiyar da yake mallaka. Wannan kuwa ya sabawa tsarin jari-hujja, inda dokokin cinikayyar waje suke shafar dukiya ba mai dukiyar ba, don haka wurin asalin dukiyar ne ke da muhimmanci maimakon mai cinikin kansa.

Therefore, the Shar’a rules concerning foreign trade are not related to the traded material nor to its place of origin, but to the trader, because the rules concerning wealth follow the owner of wealth, accordingly they apply to both. Therefore, any rule which relates to the owner would automatically relate to the wealth He owns. This would be in contrast to the capitalist system, where the rules of foreign trade pertain to the wealth and not to the owner, so, it is the place of origin of the wealth that matters rather than the trader himself.

Wannan shi ne bambancin ra'ayin jari-hujja (capitalist) da ra'ayin Musulunci. Tun da tsarin jari-hujja yana duba dukiya bisa asalin inda ta fito, sai ya yanke hukunci a kan asalin. Musulunci kuwa yana duba mai dukiyar, wato ɗan kasuwa, ba tare da la'akari da asalin dukiyar ba. Jari-hujja yana duba dukiya, amma Musulunci yana duba mutum. Gaskiya ne cewa dukiyar da mutum yake kasuwanci da ita tana da tasiri wajen yanke hukuncin ko cinikin halal ne ko haram, amma wannan yana da alaƙa da yanayin dukiyar, ta yadda take cutarwa ko amfani, ba da asalin dukiyar ba. Saboda haka hukuncin yana da alaƙa da mutanen da suke mallakar cinikin ko kasuwancin, wato ɗan kasuwa, ba da cinikin kansa ba. Masu shiga ko fita daga Dawlar Musulunci 'yan kasuwa nau'i uku ne. Ko dai 'yan ƙasar Dawla ne, ko Musulmi ko Zimmawa, ko kuma masu yarjejeniya (mu'ahadun), ko kuma harbawa (wato Harbi).

This is the difference between the capitalist viewpoint and the Islamic viewpoint. Since the capitalist system considers the wealth according to its place of origin, it gives a verdict on the origin. Islam, considers the owner of the wealth i.e. the trader, regardless of the origin of the wealth. Capitalism considers the wealth, whereas Islam considers the individual. It is true that the wealth with which one trades would have an effect when judging whether the trade is permitted or forbidden, but this is connected to the description of the wealth, insofar as to whether it is harmful or beneficial, not regarding the origin of the wealth. Therefore, the rule is connected to the individuals who own the trade or the business i.e. the trader, and not the trade. The traders who enter or leave the Islamic State are of three types. They are either citizens of the State, whether Muslims or Dhimmies, those under treaty or belligerent (i.e. Harbi).

Dangane da 'yan kasuwa da ke zama 'yan ƙasar Daular Musulunci, za a hana su fitar da duk wani kayan masarufi zuwa ƙasashen da ke yaƙi wanda zai iya taimakawa ko ba da gudummawa ga yaƙin abokan gaba, kamar makamai. A takaice dai, za a hana su fitar da duk wani kayan dabaru, waɗanda ake amfani da su sosai a yaƙi, daga Daular Musulunci, domin hakan zai nufin samar wa abokan gaba da kayan yaƙi da taimaka musu a yaƙinsu da Musulmi. Wannan za a ɗauka a matsayin haɗin kai a zunubi, domin zai zama haɗin kai da masu yaƙi a kan Musulmi. Allah (SWT) ya ce:

As for the traders who are citizens of the Islamic State, they would be forbidden from exporting to the belligerent countries any commodity which may assist or aid the enemy’s war effort, such as weapons. In other words, they would be forbidden from exporting any strategic materials, which are effectively used in war, from the Islamic State, for this would mean supplying the enemies and helping them in their fight against the Muslims. This would be considered a co-operation on sin, because it would be a co-operation with the belligerent against the Muslims. Allah (swt) says:

"Kada ku taimaka wa juna a cikin zunubi." [Al-Ma’idah: 2]

“And do not cooperate in sin” [Al-Ma’idah: 2]

Saboda haka, babu wani mutum, ko Musulmi ko Zimmi, da zai sami izinin fitar da irin waɗannan kayayyaki daga Daular Musulunci idan fitar da su zai taimaka wa kafirai masu yaƙi da su a yakinsu da Musulmi. Amma idan ba zai taimaka musu a kan Musulmi ba, to fitar da su zuwa gare su zai halatta. Dangane da fitar da sauran kayayyaki kamar tufafi da abincin mutane ko duk wani irin kaya makamancin haka, hakan halal ne, domin Manzon Allah ﷺ ya umarci Thumama da ya samar wa mutanen Makka abinci alhali suna abokan gaba masu yaƙi da shi, kuma domin taimaka wa abokan gaba a yakinsu bai shafi irin waɗannan wurare ba. Haka kuma, domin 'yan kasuwar Musulmi suna tafiya zuwa ƙasashen masu yaƙi don yin ciniki da su a zamanin Sahabbai, a gabansu da kuma sanin su sosai. Sahabbai ba su ƙi ba, kuma ba su yi Allah-wadai da irin wannan aiki ba, duk da cewa ba za a yi tsammanin za su yi shiru a kan wani aiki ba idan da haramun ne. Saboda haka, shirunsu a kan wannan, tare da cikakken sanin su game da shi, ba zai iya zama ba face yarjejeniya ta shiru. Saboda haka, 'yan kasuwar Musulmi da na Zimmi za su halatta fitar da abinci da kayayyaki, sai dai idan al'umma na buƙatar waɗannan saboda karancinsu, a wannan yanayi fitar da su ba zai halatta ba.

Therefore, no person, Muslim or Dhimmi alike, would be allowed to export such commodities from the Islamic State where the exporting of such commodities would assist the belligerent disbelievers in their war against the Muslims. However, if it does not assist them against the Muslims, exporting to them would be allowed. As for the export of other commodities such as clothing and foodstuffs or any such commodity, this is permitted because the Messenger of Allah (pbuh) ordered Thamama to supply the people of Makkah with provisions while they were belligerent enemies to him, and because assisting the enemies in their war effort did not apply in such areas. Also, because Muslim businessmen used to travel to the belligerent countries to trade with them in the times of the Sahaba, in their presence and with their full knowledge. The Sahaba did not object nor did they condemn such actions, despite the fact that they would not have been expected to keep silent over such an action had it been unlawful. Therefore, their silence over this, with their full knowledge of it, could only be considered as a silent consensus. The Muslim and the Dhimmi traders would therefore be allowed to export foodstuffs and goods, unless these are needed by the community due to their shortage, in which case their export would not be allowed.

Wannan shi ne iyakar abin da ya shafi cinikayya da ƙasar da ke yaƙi wadda ba ta yaƙi Ƙungiyar Ƙasar Musulunci a zahiri ba. Amma idan ƙasar da ke yaƙi ta kasance ƙasar maƙiyi mai yaƙi da gaske, kamar Isra'ila misali, to cinikayya da irin wannan ƙasa haramun ne ba tare da kaɓewa ba, ko da a makamai ne, ko abinci, ko wata kayayyaki, domin hakan zai taimaki maƙiyi wajen tsayayya da Musulmi, kuma zai zama haɗin kai da su a zunubi da zalunci, don haka an hana shi.

This is as far as the trade with the belligerent country who is not effectively at war with the Islamic State, is concerned. However, if the belligerent country were that of an actual belligerent enemy, such as Israel for instance, trade with such a country is categorically forbidden, whether in weapons, food or any other commodity, because this would help the enemy to resist against the Muslims and it would become a cooperation with them in sin and in aggression, and is thus prohibited.

Wannan shi ne dangane da fitar da kaya zuwa wajen Daular Musulunci. Dangane da shigo da kaya kuwa, Allah (SWT) ya ce:

This would be as far as exports outside the Islamic State were concerned. As for the imports, Allah (swt) says:

"Kuma Allah ya halatta ciniki." [Al-Baqarah: 275]

“And Allah has permitted trade” [Al-Baqarah: 275]

Wannan ayar tana da ma'ana gama-gari, ta ƙunshi cinikin cikin gida da cinikin waje. Babu wata nassi na Shari'a da ya hana Musulmi ko Zimmi shigo da dukiya cikin ƙasa. Saboda haka, ayar za ta ci gaba da zama a kan ma'anarta ta gama-gari, kuma bisa ga haka, halal ne ga Musulmi ya shigo da kowane irin kaya cikin ƙasa, kuma ba a hana shi shigo da kowane kaya da Musulmi ko kowa aka halatta mallakarsa ba, ba tare da wani takura ba.

This verse is general comprising domestic trade and foreign trade. There is no other Shari’ah text preventing the Muslim or the Dhimmi from importing wealth into the country. Therefore, the verse would remain in its generality, and accordingly it would be permitted for the Muslim to import into the country any type of commodity, and He would not be forbidden from importing any commodity which the Muslim or any person is allowed to possess, without restrictions.

Dangane da 'yan kasuwa da ke karkashin yarjejeniya (da Gwamnati), za a yi mu'amala da su bisa ga sharuddan cinikayyar waje na yarjejeniyar da Gwamnati ta sanya hannu a kai da su, ko a shigo da kaya ko a fitar da su. Duk da haka, ba za a bar su su sayi wani makami ko wani kayan yaki ba wanda za a iya amfani da shi a yakin. Idan suka sayi irin wadannan kayayyaki, za a hana su fitar da su zuwa kasashen waje, domin hakan zai taimaka musu, kuma duk da cewa 'yan kasuwa ne karkashin yarjejeniya, hakan ba zai canza gaskiyar cewa suna iya zama abokan gaba masu yaki a wata rana ba. Duk wani kayan kasuwanci, wanda ba a dauke shi a matsayin taimako ga yakinsu ba, an halatta a fitar da shi. Haka kuma, idan ya zama alfanun Musulmai su samar musu da wasu makamai, wadanda ake ganin ba su da tasiri kuma ba su kai matakin taimakon soja ba, za a halatta fitar da su ma. Wannan saboda dalilin Shari'a (Illah) na haramta sayar da makamai ko wani kayan yaki, wanda ake amfani da shi a matsayin taimakon yaki, shi ne hana samar da taimako ga abokan gaba. Saboda haka, idan dalilin ya kau, hukuncin ba zai yi aiki ba.

As for the traders under covenant (with the State), they would be treated in accordance with the foreign trade clauses of the treaty which the State has signed with them, whether in imports or exports. However, they would not be allowed to purchase any weapons or any other military hardware that may be used in the war effort. If they bought such commodities, they would be prevented from exporting them abroad, for this would assist them, and although they are traders under covenant, this would not alter the fact that they could one day become belligerent enemies. Any other commodity, which is not deemed an aid in their war effort, is allowed to be exported. Furthermore, if it were in the Muslims’ interest to supply them with certain weapons, those considered noneffective and which do not reach the level of military assistance, they would also be allowed to be exported. This is because the Shari’ah reason (Illah) for prohibiting the sale of weapons or any other military hardware, used as war aid, is to prevent the supply and help of the enemy. Therefore, if the reason vanishes, the rule would not apply.

Abokan gaba masu yaƙi kuwa, su ne waɗanda Ƙasar Musulunci ba ta da yarjejeniya da su, kuma ba 'yan ƙasar Musulunci ba ne, ko da akwai faɗa tsakaninsu da Ƙasar ko babu. A ra'ayin Musulmi, za a ɗauke su a matsayin abokan gaba masu yaƙi. Idan yanayin yaƙi tsakaninmu da su ya tabbata a zahiri, za a ɗauke su kamar kowane maƙiyi da muka haɗu da shi a fagen yaƙi. Za mu kama fursunonin su, mu kashe duk wanda muka rinjaya sai dai idan an ba shi kariya, mu kuma ƙwace dukiyoyinsu. Idan yaƙin bai tabbata a zahiri ba, babu ɗayan waɗannan da zai halatta sai dai ga wanda ya shiga ƙasarmu ba tare da kariya ba, ko shi ko dukiyarsa ta shiga; za a ɗauke shi a matsayin abokin gaba mai yaƙi, haka kuma dukiyarsa. A kan wannan tushe ne za a yi wa 'yan kasuwa abokan gaba masu yaƙi mu'amala, masu saye da masu sayarwa baki ɗaya. Ana iya takaita hukuncin Shari'ah a kan wannan kamar haka:

As for the warring belligerent, they are those with whom the State has no treaty and they are not citizens of the Islamic State, regardless of whether there is combat between them and the State or not. In the view of Muslims they would be considered as warring belligerent. If the state of war between us and them effectively existed, they would be considered just like any enemy we happen to meet on the battlefield. We would take their prisoners, slay anyone we overpower unless He had been given protection, and seize their properties. If the war did not effectively exist, none of this would be violable except for the one who enters our land without protection, whether He or his property entered; He would be treated as a warring belligerent, as would his wealth. It would be on this basis that the warring belligerent traders, buyers and sellers alike, would be treated. The Shari’ah rule on this could be summarised as follows:

Harbi mai yaƙi ba zai iya shiga gidan Musulunci ba sai an ba shi kariya, watau izinin shiga na musamman. Ba da kariya yana nufin izinin shiga. Idan ya shiga ba tare da kariya ba, sai a bincike al'amarinsa. Idan ya shiga da kayayyaki don sayarwa a ƙasar Musulunci, kuma al'adar Jiha ta kasance tana barin 'yan kasuwa su shiga ba tare da kariya ba, ba za a cutar da su ba, amma kayayyakinsu za a sanya musu irin takunkumi da harajin da ake sanyawa duk kayayyakin ƙasashen waje, waɗanda za su kasance bisa abin da suke sanyawa 'yan kasuwarmu; watau, za a yi musu irin yadda suke yi wa 'yan kasuwarmu. Waɗanda suka shiga za a bar su su yi ciniki bisa ga al'adu, kamar yadda lamarin yake ga waɗanda suke zaune kusa da iyakokin Jiha. Waɗannan 'yan kasuwa za a bar su su shiga ba tare da izinin shiga ba, watau ba tare da kariya ba. Sai dai idan babu wata al'ada da ta gabata da ta ba su damar shiga a matsayin 'yan kasuwa, ko kuma akwai irin wannan al'ada amma mutum ya shiga ba da niyyar yin ciniki ba, to za a yi da shi kamar harbi wanda ba ɗan kasuwa ba, kuma jininsa da dukiyarsa ba za su sami kariya a cikin yankunan Jiha ba. Idan ya ce ya zo neman kariya, ba za a karɓa daga gare shi ba. Wannan saboda ba da kariya ga harbi sharadi ne da zai cancanci a kiyaye jininsa da dukiyarsa a ƙasarmu, don haka idan ba a ba shi kariya ba, Jiha ba za ta ɗauki alhakin tsaronsa ba. Za a ba da kariya bisa ga al'adar da ake bi game da 'yan kasuwa kawai, idan suna ɗauke da kayan da suke niyyar yin ciniki da su. Ba da kariya ga harbi kuma yana nufin kiyaye dukiyarsa. Idan ya yanke shawarar zama a cikin Ƙasar Musulunci, aka ba shi haƙƙin zama, sannan ya yanke shawarar barin ƙasar zuwa ƙasar da ke yaƙi da Musulunci, yana barin dukiyarsa a hannun wani Musulmi ko wani Dhimmi ya kula da ita, ko kuma ya ba ɗaya daga cikinsu aro, to a wannan yanayi dole ne a bincika dalilan da suka sa ya bar ƙasar. Idan ya tafi saboda dalilai na kansa, ko a matsayin ɗan kasuwa, wakili, ɗan yawon buɗe ido ko saboda wani al'amari mai muhimmanci, sannan ya dawo ƙasar Musulunci, to kariyar da aka ba shi ta jiki da dukiyarsa za ta ci gaba da aiki. Wannan saboda idan ya tafi ƙasar da ke yaƙi da Musulunci, amma da niyyar ci gaba da zama a matsayin mazaunin Ƙasar Musulunci, to za a yi masa kamar Dhimmi da ya tafi ƙasar da ke yaƙi da Musulunci, don haka dokar da ta shafi ɗayansu za ta shafi ɗayan. Tafiyarsa zuwa ƙasar da ke yaƙi da Musulunci ba za ta soke kariyarsa ba muddin niyyarsa ita ce ya zauna a ƙasar Musulunci. Amma idan ya koma ƙasar da ke yaƙi da Musulunci a matsayin mazaunin can, kariyar da aka ba shi ta kansa za ta ƙare, kuma idan yana son komawa ƙasar Musulunci, zai buƙaci sabon neman kariya. Dangane da kariyar da aka ba dukiyarsa kuwa, wannan yana buƙatar bincike. Idan ya bar ta a ƙasar Musulunci, ta hanyar barin ta a hannun wani Musulmi ko wani Dhimmi, to dukiyarsa za ta ci gaba da kasancewa cikin kariya. Wannan saboda da zarar ya isa ƙasar Musulunci aka ba shi kariya, wannan kariya za ta rufe shi da dukiyarsa baki ɗaya. Idan ya bar dukiyar a baya ya koma ƙasar da ke yaƙi da Musulunci shi kaɗai, kariyar da aka ba shi za ta ƙare da zarar ya isa ƙasar, amma kariyar da aka ba dukiyarsa za ta ci gaba da aiki ga abin da ya bari a ƙasar Musulunci, saboda abin da ke soke kariya zai shafi mutumin kansa kawai. Idan ya mutu, dukiyarsa za ta koma ga magadansa; domin kariya wajibi ne da ya shafi dukiyar. Saboda haka, idan an mayar da wannan dukiya ga magadansa, to haka ma ya kamata a ba magadan nasa hakkin kariya. Amma idan Ya dauki dukiyarsa tare da shi, to zai rasa kariyar da aka ba shi da kuma dukiyarsa.

Saboda haka, kayan cinikin maƙiyi bai kamata su shiga ƙasarmu ba sai da kariyar da aka bai wa mai kayan, kuma kariyarsa tana shimfiɗa har zuwa kariyar cinikinsa. Idan maƙiyin yana so ya kawo kayan cinikinsa ba tare da ya shiga da kansa ba, ana iya ba da kariya ga kayan ko kuma ba a ba ba, saboda a wannan yanayin kariyar da za a iya ba wa kayan tana iya rabuwa da kariyar da aka ba wa mutumin kansa. Domin idan mutumin maƙiyi ya shiga ƙasarmu, aka ba shi kariya don kansa, wannan kariya za ta shiga kayan da yake kawowa tare da shi ta atomatik, amma ba ga dukiyar da bai kawo tare da shi zuwa ƙasar Musulunci ba. Idan ya fita daga ƙasar Musulunci ya bar kayansa a ciki, kariyar da aka ba wa kayansa za ta ci gaba da aiki a cikin ƙasar Musulunci, kuma kariyar da aka ba shi kansa za ta ƙare. Saboda haka, halal ne Khalifah ya ba da kariya ga kayan cinikin maƙiyi, watau kayansa, idan wannan dukiya ta isa gidan Musulunci ba tare da mai ita ba. Idan an ba da kariya ga dukiyarsa watau kayan cinikinsa, za a ba shi izinin jigilar wannan ciniki ta hannun wakili, ma'aikaci ko wani. Wannan yana nuna cewa domin dukiyar maƙiyi ta shiga ƙasar Musulunci, tana buƙatar kariya, kamar yadda shigar mutumin maƙiyi take buƙata. Saboda haka, cinikayyar waje tana buƙatar kariya domin ta shiga ƙasar Musulunci, watau tana buƙatar izini daga Gwamnati. Idan aka ba da izini, to Gwamnati za ta kare wannan dukiya kamar yadda take kare kowace dukiya ta 'yan ƙasarta. Idan ta shiga ba tare da kariya ba, watau ba tare da izini ba, za ta zama dukiya da ake iya kwacewa, wadda Gwamnati za ta iya ƙwace. Sai dai wannan zai faru ne kawai idan kayan mallakar 'yan kasuwar maƙiya ne. Kuma, idan wadannan kayayyaki sun kasance mallakar wani dan kasuwa wanda ya kasance dan kasar Daular Musulunci, ko Musulmi ne ko Zimmi, kuma yana so ya shigo da kayayyakin zuwa cikin Daular Musulunci, to a wannan hali ba zai bukaci izini ba. Wannan kuma yana bisa sharadin cewa kayayyakin mallakinsa ne, kuma an kammala mika mallaka ta kowane fanni. Amma idan ba a kammala mika mallaka ba tukuna, saboda ba a kammala cinikin ba, sai dai yana kan aiwatarwa, kamar yadda lamarin yake a yawancin harkokin kasuwanci a yanzu, inda misali mai saye ba zai dauki alhakin cinikin ba sai ya karbi takardun jigilar kaya, ko kuma inda ba a karbi kayayyakin ba tukuna duk da cewa an riga an saye su, to a wannan hali za a dauke wadannan kayayyaki a matsayin kayan kasuwancin wani mai yaki, kuma shigar da su kasar Musulunci za ta bukaci kariya, wato izini. Idan karbar kayayyakin ya fara aiki da zarar sun bar masana'anta ko ma'ajiya, ko kuma da zarar an tura su, to za a dauke kayayyakin a matsayin dukiyar kasuwanci ta Musulmi ko Zimmi. Sai dai idan mika mallakar bai fara aiki ba sai kayayyakin sun isa wurin da aka nufa, to a wannan hali za a dauke su a matsayin mallakar mai yaki.

Therefore, the trading commodities of the belligerent should not enter our land without a protection given to the owner, and his protection extends to the protection of his trade. If the belligerent wanted to bring his trading commodities in without however entering himself, a protection to his trading commodities may or may not be given, because in this case the protection which may be given to the commodities could be separated from the protection given to his person. For if the belligerent person entered our land, and He were given protection for himself, this protection would automatically be extended to his commodities which He brings with him, but not to the wealth He didn’t bring with Him to the Islamic land. If He departed the Islamic land and left his commodities behind in the Islamic land, the protection given to his commodities would remain in force within the Islamic land, and the protection He had been given to himself would be terminated. Therefore, it would be permitted for the Khalifah to give protection to the trading commodities of the belligerent i.e. to his commodities, if this wealth were to reach the Islamic household without its owner. If protection to his wealth i.e. trading commodities was granted, He would be allowed to transport this trade with an agent, an employee or otherwise. This indicates that for the wealth of the belligerent to enter the Islamic land, it would require protection, just like the entry of the belligerent person. Therefore, foreign trade requires protection for it to enter the Islamic land i.e. it requires a permit from the State. If a permit were given, then the State would have to protect this wealth just like any other wealth belonging to her citizens. If it entered without protection i.e. without a permit, it would be a violable property which the State could seize. However, this would only occur if the commodities were the property of the belligerent traders.Whereas, if these commodities were purchased by a trader who happened to be a citizen of the Islamic State, whether Muslim or Dhimmi, and He wanted to import the goods to the Islamic State, He would not in this case require a permit. This would be on condition that the commodities happened to be his property, and that the transfer of ownership had been completed in all its aspects. For if the transfer of ownership were not yet completed, because the sale deal was not completed, but just happened to be in process, as is the case in most business deals at present, where for instance the buyer would not be committed to the sale until He receives the shipping documents, or where the goods are yet to be received although they had already been bought, these goods would in this case be considered the trading commodities of a belligerent, and their entry to the Islamic land would require protection i.e. a permit. If the receipt of goods took effect once they have left the factory or the warehouse, or once they have been shipped, then the goods would be considered as being the trading property of the Muslim or the Dhimmi. However, if the handover did not take effect until the goods reached their destination, in this case they would be considered as the property of a belligerent.

Wannan ya zama iyaka ga cinikin wanda ke yaƙi da mu da shigarsa. Amma game da fitar cinikin wanda ke yaƙi daga ƙasarmu, watau sayen kayan cikin gida da wanda ke yaƙi zai yi, wannan yana buƙatar bincike: idan kayan suna da muhimmanci ga yaƙi, kamar makamai ko duk wani taimakon yaƙi da za a iya amfani da shi a yaƙi da abokan gaba, to za a hana shi sayen irin waɗannan kayayyaki, kuma idan ya riga ya saye su, za a hana shi fitar da su. Amma game da sauran nau'o'in kayayyaki kamar abinci, kayan amfani da sauran su, wanda aka ba da kariya zai samu izinin saye, jigilar da fitar da irin waɗannan kayayyaki daga ƙasarmu, muddin ba suna cikin abubuwan da al'ummar ƙasa ke buƙata saboda karanci ba, idan haka ne, za a sanya haramcin fitarwa saboda buƙatar al'ummar ƙasa gare su. 'Yan kasuwa Musulmi da Zimmi suma za a hana su fitar da irin waɗannan kayayyaki, dalilin shari'a (Illah) shine buƙatar al'ummar ƙasa ga irin waɗannan kayayyaki.

This is as far as the trade of the belligerent and the entry of the belligerent are concerned. As for the exit of the belligerent’s trade out of our land i.e. the purchase by the belligerent of our local goods, this has to be examined: if the goods were of a strategic nature, such as weaponry or any other war aid that may be used in the war against the enemy, He would be prevented from purchasing such commodities, and if He had already purchased them, He would be prevented from exporting them. As for other types of commodities such as foodstuffs, consumables and others, the belligerent who had been given protection would be allowed to purchase, transport and export such commodities from our land, as long as these are not among the necessities of the citizens because of their scarcity, in which case an export ban would apply due to the citizens’ need for them. The Muslim and the Dhimmi traders would also be prevented from exporting such commodities, the Shari’ah reason (Illah) being the need of the citizens for such commodities.

Wannan shi ne har zuwa inda motsin 'yan kasuwa da kayayyakin ciniki ke shiga da fita daga cikin ƙasar Musulunci yake. Dangane da harajin da ake sanyawa kan waɗannan kayayyaki, hukuncin Shari'ah yana bambanta gwargwadon 'yan kasuwar, ba gwargwadon irin kayayyakin ciniki ba. Domin Musulunci ba ya ɗaukar kayayyakin ciniki a matsayin dukiya kawai, kuma ba ya duba su dangane da asalinsu, sai dai dangane da cewa kayayyakin ciniki mallakar daidaikun mutane ne. Saboda haka, harajin da ake sanyawa kan kayayyakin ciniki zai dogara ne ga 'yan kasuwar kansu, ba tare da la'akari da asalin kaya ba, ko irinsa. Don haka, idan ɗan kasuwar ɗan ƙasar Musulunci ne, Musulmi ne ko Zimmi, ba za a sanya wa kasuwancinsa kowane irin harajin 'Ushr ba. Wannan saboda Ad-Darimi, Ahmad da Abu 'Ubaid sun ruwaito daga 'Uqbah ibn 'Amir cewa ya ji Manzon Allah ﷺ yana cewa: "Wanda ya sanya maks (harajin kwastam) ba zai shiga Aljanna ba." Abu Muhammad ya ce: "Yana nufin harajin 'Ushr, da wanda ke karɓar zakka kan kayayyakin da aka shigo da su." Muslim bin Misbah ya ruwaito cewa ya taɓa tambayar Ibn 'Umar: "Shin ka sani cewa 'Umar ya karɓi zakka daga Musulmi?" Ya ce: "A'a, ban sani ba." Ibrahim Ibn Muhajir ya ruwaito: "Na ji Ziyad Ibn Hadeer yana cewa: 'Ni ne na fara karɓar zakka a Musulunci.' Na tambaye shi: 'Daga wa kuke karɓar zakkar?' Ya amsa: 'Ba mu taɓa karɓar zakka daga Musulmi ko wanda ke ƙarƙashin yarjejeniya (Zimmi) ba; mun karɓi zakka daga Kiristocin Banu Taghlib.' 'Abdurrahman Ibn Ma'qal ya ruwaito: "Na tambayi Ziyad Ibn Hadeer: Daga wa kuke karɓa? Ya amsa: 'Ba mu taɓa karɓa daga Musulmi ko wanda ke ƙarƙashin yarjejeniya ba.' Sai na ce: 'To daga wa kuke karɓa?' Ya amsa: 'Daga 'yan kasuwa masu yaƙi da mu, domin su kan karɓe mu sa'ad da muka je wurinsu don kasuwanci.'" Ya’aqub Ibn ‘Abdurrahman Al-Qarri ya ruwaito daga mahaifinsa, wanda ya ce: ‘Umar Ibn Abdul-Aziz ya rubuta wa ‘Uday Ibn Arta’ah wannan wasika: “Ka cire wa mutane nauyin Fidya (fansa), nauyin dole na ciyar da abinci a matsayin kaffara, haka kuma ka cire nauyin Maks, wato haraji na kwastam. Lallai, ba haraji na kwastam ba ne, sai dai hana mutane hakkinsu, wanda game da shi Allah (SWT) yake cewa:

This is as far as the movements of traders and trading commodities in and out of the Islamic land are concerned. As for the levies imposed on these commodities, the Shari’ah rule varies according to the traders, and not according to the types of trading commodities. Because Islam does not view the trading commodities as being merely a property, nor does it view them in relation to their origin, but rather to the fact that the trading commodities are owned by individuals. Therefore, levies imposed on the trading commodities would depend on the traders themselves, regardless of the origin of goods and regardless of their type. Therefore, if the trader were a citizen of the Islamic State, Muslim or Dhimmi alike, no ’Ushr customs would be imposed on his business whatsoever. This is because Ad-Darimi, Ahmed and Abu ‘Ubayd reported on the authority of ‘Uqbah ibn ‘Amir that He heard the Messenger of Allah (pbuh) say: “He who imposes maks (custom duty) would not enter paradise.” Abu Mohammed said: “He (pbuh) means the ‘Ushr customs, and the one who collects the tithe on imported commodities”. Muslim bin Musbih reported that He once asked Ibn ‘Umar: “Did you know that Umar took from the Muslims the tithe?” He said: “No, I did not”. Ibrahim Ibn Muhajir reported: “I heard Ziyad Ibn Hadeer say: ‘I was the first to collect the tithe in Islam’. I asked: “Whom did you use to levy the tithe?” He replied: ‘We never used to levy the tithe on a Muslim or a covenantor (Dhimmi); we collected the tithe from the Christians of Bani Taghlib.’ ‘Abdurrahman Ibn Ma’qal reported: “I asked Ziyad Ibn Hadeer: Whom did you use to levy? He replied: ‘We never used to levy a Muslim or a covenantor.’ So I said: “then whom did you levy?” He replied: ‘The belligerent traders, for they used to levy us when we went to them on business.’ Ya’aqub Ibn ‘Abdurrahman Al-Qarri reported on the authority of his father who said: ‘Umar Ibn Abdul-Aziz wrote to ‘Uday Ibn Arta’ah the following: “Remove from people the burden of Fidya (redemption), the burden of having to provide food as atonement, and also remove the burden of Maks i.e. customs. Indeed, it is not customs duty but the withholding of people’s due, in which Allah (swt) says:

"Kuma kada ku hana mutane abin da yake hakkinsu, kuma kada ku aikata wani sharri a bayan ƙasa da niyyar ɓarna." [Hud: 85]

“And withhold not the things which are people’s due and commit no evil on earth with intent of being mischievous” [Hud: 85]

...wanda ya kawo maka sadaka, ka karɓe ta daga gare shi; wanda kuma bai kawo ba, to Allah zai isar masa da hisabi sosai. Kariz Ibn Sulaiman ya ce: "Umar Ibn Abdul-Aziz ya rubuta wa 'Abdullah Ibn 'Awf Al-Qarri wannan: 'Ka hau zuwa gidan da yake a Refah wanda ake kira gidan Maks, ka rushe shi, sannan ka kai shi teku ka jefa shi a cikinsa, ba tare da barin wata alama a cikinsa ba.'" Abu 'Ubaid ya ruwaito waɗannan hadisai guda biyar a littafin Al-Amwal. Abu Ubaid ya ce: "Ma'anar waɗannan rahotanni waɗanda muka ambata a cikinsu ushr, ƙin harajin kwastam da gargaɗi mai tsanani a kansa, tushensa yana cikin zamanin jahiliyya, lokacin da al'adar sarakunan Larabawa da waɗanda ba Larabawa ba ta kasance ta ɗora wa 'yan kasuwa 'ushr' na dukiyoyinsu idan sun wuce ta ƙasashensu. Wannan yana bayyana a cikin wasiƙun da Manzon Allah ﷺ ya aika zuwa wasu lardunan kamar Thaqeef, Bahrain, Doomat al-Jandal da sauransu daga cikin waɗanda suka karɓi Musulunci, inda ya rubuta: 'Kada a matsa musu ko a karɓi haraji daga gare su.' Saboda haka, mun fahimci daga wannan cewa al'ada ce ta zamanin jahiliyya (tare da labarai da yawa game da ita da suka same mu) har Allah (swt) ya soke wannan al'ada lokacin da ya aiko Manzonsa ﷺ da Musulunci", watau al'ada ce ta zamanin jahiliyya a ɗora harajin ushr watau harajin kwastam (Mukus), sai Allah (swt) ya soke shi da Musulunci.

...he who brings to you charity (Sadaqah), accept it from him; and He who does not, Allah would then adequately account him. Kariz Ibn Sulayman said: “Umar Ibn Abdul-Aziz wrote to ‘Abdullah Ibn ‘Awf Al- Qarri the following: “Ride to the house which is in Refah called the house of Maks, demolish it, then take it to the sea and throw it in, leaving no trace of it.” Abu ‘Ubayd reported these five narrations in the book of Al- Amwal. Abu Ubayd said: “The meaning of these reports in which we mentioned the ushr, the dislike of customs duty and the harsh warning against it, has its roots in the days of ignorance (Jahiliyya), when it was the practice of Arab and non-Arab kings to impose upon the traders ‘a tithe’ of their properties if they happened to pass by their lands. This is illustrated in the letters dispatched by the Messenger of Allah (pbuh) to other provinces such as Thaqeef, Bahrain, Doomat al-Jandal and others among those who embraced Islam, in which He (pbuh) wrote: “That they should not be pressed nor should they be levied on.” Therefore, we gathered from this that it was a customary practice of the days of ignorance (with many tales about it reaching us) until Allah (swt) abolished this practice when He (swt) sent His Messenger (pbuh) with Islam” i.e. it was the customary practice of the days of ignorance to impose the tithes i.e. customs duties (Mukus), so Allah (swt) abolished this by Islam.

Wannan Hadisi da aka ruwaito daga Manzon Allah ﷺ, haka kuma rahotannin daga ‘Umar ibn al-Khattab da ‘Umar ibn Abdul-Aziz, suna nuna cewa ba a karɓar harajin kwastam daga Musulmi ko Dhimmi a kan kayan kasuwancinsu, ko shigo da su cikin ƙasar Musulunci ko fitar da su zuwa gidan mayaƙan da ke yaƙi da Musulunci. ‘Umar ibn al-Khattab ya riƙe wannan kuma bai taɓa karɓar harajin kwastam daga 'yan kasuwa Musulmi da Dhimmi ba, Sahabbai kuma sun amince da hakan, saboda haka yana nuna yarjejeniya ta shiru, wato hujja ce daga Shari’ah. Harajin kwastam kuɗi ne da ake karɓa a kan kayan kasuwanci da ke wucewa ta iyakokin Jiha, ko dai shigowa ko fita daga ƙasar. Gidan da aka gina a iyakokin domin wannan manufa ana kiransa Bait ul-Maks. Harajin kwastam a kan kayayyaki ko dai kuɗi ne da aka karɓa a zamanin jahilci daga masu sayarwa a kasuwanni, ko kuma takamaiman abubuwan da jami’an Jiha ke karɓa idan aka sayar da kayayyaki, ko idan sun shiga cikin birane. Jam’in harajin kwastam shi ne Mukus. Ana cewa: Makasa, wato ya karɓi kuɗin harajin kwastam. Saboda haka, ana amfani da kalmar musamman ga harajin da ake karɓa a kan ciniki. Haramcin karɓar harajin kwastam kuwa gama-gari ne, ya haɗa da Musulmi da Dhimmi.

This reported Hadith of the Messenger of Allah (pbuh), as well as the reports from ‘Umar ibn al-Khattab and ‘Umar Ibn Abdul-Aziz, indicate that no customs duty should be taken from the Muslim or the Dhimmi on their trading commodities, be they imports into the Islamic land or exports to the belligerent household. Umar ibn al-Khattab adhered to this and never took customs duty from the Muslim and Dhimmi traders, and the Sahabah approved of this, therefore it indicates silent consensus i.e. a Shari’ah evidence. The customs duty is the money taken on the trading commodities which pass through the State’s frontiers either in or out of the country. The house erected on the frontiers for this purpose is called Bait ul-Maks. The customs duty on goods is either money that was taken in the days of ignorance from the salesmen in the markets, or specific items taken by the State’s officials upon the sale of commodities, or upon their entry into the cities. The plural of customs duty is Mukus. It is said: Makasa i.e. He collected the money of customs duty. Therefore, it is specifically applied to the levy taken on trade. The prohibition of taking the customs duty is general, comprising the Muslim and the Dhimmi.

Dangane da Hadisin da Abu ‘Ubayd ya ruwaito a cikin Al-Amwal, daga Harb Al-Thaqafi, daga mahaifiyarsa, daga kakansa, cewa Manzon Allah ﷺ ya ce: “Ba a sanya ushr (kashi goma) a kan Musulmi ba, amma ana sanya shi a kan Yahudawa da Nasara.” Wannan Hadisi an ruwaito shi ta hanyoyi uku, biyu daga cikinsu sun samo asali ne daga wanda ba a san shi ba, kuma ruwayar Harb Ibn ‘Ubaydullah Al-Thaqafi, wanda ya ruwaito daga kakansa na wajen mahaifiyarsa, malaman Hadisi ba su yi sharhi a kanta ba kuma sun yi shiru akanta. Bugu da kari, babu wani daga cikin malamai masu ijtihadi da ya karbe shi, kuma babu wata ruwaya da ta isa gare mu da ke nuna cewa wani ya yi amfani da shi a matsayin hujja, ko daga cikin wadanda suke cewa ba a karbi komai a kan ciniki ba, ko daga cikin wadanda suke cewa a sanya kashi daya bisa hudu na ushr a kan cinikin Musulmi a matsayin zakka, da rabin ushr a kan Dhimmi a matsayin nauyin siyasa. Idan da ruwayar ta tabbata a matsayin ingantacciya, da tabbas an karbe ta, an kuma yi amfani da ita a matsayin hujja. Don haka babu wanda ya yanke hukuncin cewa Hadisin ingantacce ne, saboda haka bai kamata a yi amfani da shi ba.

As for the Hadith reported by Abu ‘Ubayd in Al-Amwal, on the authority of Harb Al-Thaqafi on that of his maternal grand-father that the Messenger of Allah (pbuh) said: “No tithe (ushr) should be imposed upon the Muslims, but they should be imposed upon the Jews and the Christians.” This Hadith has been reported through three chains, two of which narration was made from an unknown, and the narration of Harb Ibn ‘Ubaydullah Al-Thaqafi, which He reported on the authority of his maternal grandfather, on which the Hadith narrators did not comment on and remained silent about. Besides, none of the scholars (Mujtahideen) adopted it, and no reports whatsoever reached us stating that someone has used it as evidence, whether from among those who say that nothing should be taken on the trade, or from those who say that a quarter of the tithe should be imposed upon the Muslim’s trade as Zakat and half of the tithe on the Dhimmi as a political responsibility. If the report had been confirmed as being sound, it would have surely been adopted and used as evidence. So the Hadith has not been judged to be sound by anyone, and thus must not be used.

Abin da aka ruwaito cewa ‘Umar yana karɓar kwata na ‘Ushr (zakkar kashi goma) daga Musulmi, rabin ‘Ushr daga Dhimmawa, sannan ‘Ushr daga mayaƙan abokan gaba, ya kamata a danganta shi da hukuncin ciniki da sayarwa da Musulmi, Dhimmi da mayaƙi suke yi. Game da Musulmi da Dhimmi, hadisai sun bayyana haramcin ɗora musu wani abu, inda suka zo da haramcin Maks gabaɗaya, wato karɓar ‘Ushr kan ciniki. Saboda haka, abin da ‘Umar ya karɓa daga Musulmi zakka ce, abin da ya karɓa daga mayaƙi kuwa ya kasance bisa ƙa’idar musanya, domin su sun kan ɗora ‘Ushr kan ’yan kasuwarmu, abin da ya karɓa daga Dhimmi kuwa yana bisa ga abin da ya yarda da su a matsayin yarjejeniyar zaman lafiya. Don haka abin da ya karɓa daga Dhimmawa yana cikin iyakar yarjejeniyar zaman lafiya, ba Maks ba, domin Allah (SWT) bai wajabta Jizya ba sai kan kafirai. Saboda haka, idan an karɓi rabin ‘Ushr daga gare su bisa sharuɗɗan yarjejeniyar zaman lafiya, tare da Jizya, to yarjejeniyar tana da inganci kuma daidai. In ba haka ba, haramun ne a karɓi komai daga dukiyarsu da zarar an kulla yarjejeniyar Dhimma yadda ya kamata tare da Jizya da miƙa wuya, muddin ba su keta yarjejeniyar ba. Abu ‘Ubayd ya ce: “Abin da ya gagare ni fahimta shi ne karɓar da ya yi (wato ‘Umar) rabin ‘Ushr daga mutanen Dhimma, don haka ina ta cewa: Ba Musulmi ba ne da za a karɓi Sadaqah (Zakka) daga gare su, ba kuma mayaƙan abokan gaba ba ne da za mu yi musu musanya. Saboda haka ban fahimci lamarin ba sai da na yi nazarin ɗaya daga cikin rahotanninsa, sai na tarar cewa ya kulla yarjejeniyar zaman lafiya da su bisa wannan tushe (watau biyan rabin ‘Ushr, baya ga Jizya da Kharaj na filayen biyu).” Dangane da 'yan kasuwar Musulmi da na zimmi kuwa, to, wannan shi ne batunsu. Amma dangane da dan kasuwar da ke karkashin yarjejeniya, za a karbi haraji daga gare shi bisa ga rubutun yarjejeniyar da aka kulla tsakaninsu da mu. Idan yarjejeniyar ta bayyana cewa a kebe shi, to za a kebe shi, kuma idan ta bayyana cewa dole ne a sanya wani adadin kudi, to za a karbe shi daga gare shi, ta haka ana aiwatar da abin da yarjejeniyar ta tanada a kansa.

As for what has been reported that ‘Umar used to take a quarter of the ‘Ushr (tithe) from the Muslims and, the from Dhimmies half of the ‘Ushr (tithe) and from the belligerent the ‘Ushr (tithe), this should be linked to the rule concerning purchase and sale transactions undertaken by the Muslim, the Dhimmi and the belligerent. As for the Muslim and the Dhimmi, the Ahadith have been explicit about the prohibition of imposing anything upon them when they stated in general terms, the prohibition of Maks, which is the taking of ‘Ushr on trade. Therefore, what ‘Umar had taken from the Muslim would have been Zakat, and what He had taken from the belligerent would have been based on reciprocity, for they used to impose the ‘Ushr (tithe) on our traders, and what He had taken from the Dhimmi would have been in accordance to what He had agreed with them as a peace settlement. What He had therefore taken from the Dhimmies would have been within the remit of the peace treaty, and not a Maks, because Allah (swt) has only imposed the Jizya on the disbelievers. Therefore, if half of the ‘Ushr (tithe) were taken from them, within the terms of the peace treaty, together with the Jizya, it would then be a correct and sound treaty. Otherwise, it would be unlawful to take anything from their wealth once the treaty of the Dhimma has been soundly concluded with the Jizya and the submission, and as long as they did not violate the treaty. Abu ‘Ubayd said: “What I found difficult to perceive was his taking (meaning ‘Umar) from the people of the Dhimma (halftithe), so I kept saying: They are not Muslims in order to take from them Sadaqah (Zakat), nor are they belligerent in order for us to treat them with reciprocation. So I did not realise what it was until I studied one of his reports, so I found that He had struck a peace deal with them on this basis (i.e. to pay half an ‘Ushr (tithe), in addition to the Jizya (poll tax) and the Kharaj (land tax) of the two lands.” This is as far as the Muslim and the Dhimmi traders are concerned. As for the trader under treaty, He would be levied according to the text of the treaty concluded between them and us. If the treaty had stated that He should be exempted, He would then be exempted, and if it stated that a certain sum must be imposed, it would then be collected from him, thus implementing upon Him what the treaty had stipulated.

Game ga ɗan kasuwa maƙiyi, hukuncin Shari'a shi ne a sanya masa irin harajin da ƙasarsa ta sanya wa 'yan kasuwar Jiha. Saboda haka, idan ɗan kasuwa maƙiyi ya shiga ƙasar Jiha da kariya, Jiha za ta sanya masa abin da ake sanyawa 'yan kasuwar Jihar Musulunci, ko sun kasance Musulmi ko Zimmi, domin Abu Qudamah ya ambata a littafinsa "Al-Mughni" cewa Abu Majlaz Laahiq Ibn Hameed ya ce: "Sun ce wa 'Umar: 'Nawa ne za mu karɓa daga mutanen maƙiya idan sun zo ƙasarmu?' Ya tambaya: 'Nawa suke karɓa daga gare ku?' Suka ce: 'Ushr (kashi ɗaya cikin goma).' Ya ce: 'To ku karɓi irin wannan daga gare su.'" Abu Ubayd ya ruwaito a "Al-Amwal" cewa Ziyad Ibn Hadeer ya ce: "Ba mu taɓa karɓar Ushr (kashi ɗaya cikin goma) daga Musulmi ko wanda ke ƙarƙashin yarjejeniya ba. Na tambaya: 'To daga wane ne kuke karɓar Ushr (kashi ɗaya cikin goma)?' Ya ce: 'Daga 'yan kasuwa na mutanen maƙiya, kamar yadda suke karɓa daga garemu sa'ad da muka je musu da kasuwancinmu.' 'Umar ibn al-Khattab ya yi haka a gaban Sahabbai, ba kuma wani Sahabi da ya tsawatar masa kan haka"; dukansu suka yi shiru, don haka hakan ya zama ijma'i (yarjejeniyar gaba ɗaya). Sai dai, sanya wa 'yan kasuwar maƙiya harajin da yake daidai da wanda suke sanyawa 'yan kasuwar Jiha halas ne, ba wajibi ba ne, wato lamari ne na zaɓin Jiha, ba wajibi ba ne a kanta ta sanya haraji. Halas ne Jiha ta keɓe ɗan maƙiya daga Maks (harajin kwastam), ko ta sanya ƙaramin Maks fiye da wanda ake sanyawa a kanta. Sai dai ba a yarda Jiha ta sanya Maks mafi girma fiye da wanda ake sanyawa a kanta ba. Wannan saboda sanya Maks ba don tara kuɗin shiga aka tsara shi ba, a'a bisa ƙa'idar musanya ce. Idan aka ɗauki irin wannan manufa, Khalifah zai duba maslahar Musulmi. Abu 'Ubayd ya ruwaito a "Al-Amwal" cewa Salim b. "Abdullahi ɗan Umar ya ruwaito daga mahaifinsa, ya ce: "Umar yana karɓar rabin ushri a kan man zaitun ko alkama da 'yan kasuwar Nabatiya suke kawowa, don ƙarfafa shigo da kaya zuwa Madina, kuma yana karɓar ushri a kan kayan saka." Ushri shi ne abin da suke karɓa daga 'yan kasuwarmu a lokacin. Saboda haka, harajin kwastam da ake karɓa daga maƙiya zai dogara ne da abin da maslahar Ƙasa ta bukata. Don haka harajin kwastam za a iya ɗorawa ko a yafe shi; yana iya zama mai yawa ko kaɗan, matuƙar bai wuce abin da maƙiya suke ɗorawa wa 'yan kasuwar Ƙasa ba.

As for the belligerent trader, the Shari’ah rule is to impose upon Him the same levy imposed by his country upon the State’s traders. So if a belligerent trader entered the State’s land with protection, the State would impose upon Him what is imposed upon the traders of the Islamic State, whether they were Muslims or Dhimmi, for Abu Qudamah mentioned in his book “Al-Mughni” that Abu Majlaz Laahiq Ibn Hameed said: “They said to ‘Umar: ‘How much should we take from the belligerent people if they came to our land?’ He asked: ‘How much do they take from you?’ They said: ‘The ‘Ushr (tithe).’ He said: ‘So take the same from them.” ‘Abu Ubayd reported in “Al-Amwal” that Ziyad Ibn Hadeer said: “We never used to levy ‘Ushr (tithe) on a Muslim or one under treaty. I asked: ‘On whom did you use to levy ‘Ushr (tithe) on then?’ He said: ‘The traders from the belligerent people, just as they used to levy (the tithe) on us when we went to them with our trade.’ ‘Umar ibn al-Khattab did so in the presence of the Sahaba, and no Sahabi rebuked Him for this”; they all kept silent and therefore it was a general consensus (Ijma’a). However, to impose on the belligerent traders a levy equal to that they impose on the State’s traders is permitted, and not compulsory i.e. it would be at the State’s prerogative, and not an obligation upon her to impose a levy. It would be permitted for the State to exempt the belligerent of the Maks (custom duty), or to impose a lower Maks than that imposed on it. However, the State is not allowed to impose a higher Maks than that imposed upon it. This is because imposing Maks is not designed for the collection of revenue, but is based on the principle of reciprocity. When adopting such a policy, the Khalifah would consider the interests of the Muslims. Abu ‘Ubayd reported in “Al-Amwal” that Salim b. ‘Abdullah ibn Umar reported on the authority of his father who said: “ ’Umar used to impose half-tithe on oil or wheat brought in by the Nabatean traders, in order to encourage imports into Madinah, and He used to impose the tithe on textiles.” The tithe was what they used to levy on our traders at the time. Therefore, the customs duty taken from the belligerent would depend on what the interests of the State entail. The customs duty could therefore either be imposed or waived; it could also be either high or low, provided that it does not exceed what the belligerents impose upon the State’s traders.