Abu Ubayd said: ‘We find that the traditions from the Messenger of Allah ﷺ and the Khulafaa after him came regarding the conquest of lands with three rules: The land where people embraced Islam upon it so their property remains with them, and it is the land of ushr and there is nothing else in it upon them. And the land conquered by truce upon a specific kharaj, so upon them is what they made truce upon and nothing beyond that is obliged upon them. And the land taken by force which is the one Muslims differed upon. Some of them said that its way is the way of war booty (ghaneema) so it is divided into fifths and divided. So four-fifths becomes distributed between those who conquered it specifically and the remaining fifth for those named by Allah (swt). Some said that its rule and the consideration over it is for the Imam; if he sees that he divided it into fifths and divides it like the Messenger of Allah ﷺ did in Khayber, then he can do that. And if he sees that he makes it booty (fai) so that he does not divide it into fifths and not divide it, but it becomes a trust for Muslims generally as long as it remains just as Umar did with the siwad (land between river Dajla and Euphrates and surrounding it) then he can do that. These are the rules of land which are opened by conquest’ (Abu Ubayds reference ends here). Translated into Hausa: Abu Ubayd ya ce: ‘Mun samu hadisai daga Manzon Allah ﷺ da Khulafa’u bayansa game da cin kasashe, cewa akwai dokoki uku: Kasar da mutane suka karbi Musulunci a kanta, don haka dukiyarsu ta kasance tare da su, kuma ita ce kasar ushr, kuma babu wani abu a cikinta da ake wajabta musu. Kasar da aka ci da sulhu bisa wani kharaj ƙayyadadde, don haka a kansu shi ne abin da suka yi sulhu a kansa, ba kuma wani abu fiye da haka da ake wajabta musu. Kasar da aka karba da karfi, wadda Musulmi suka sabawa juna a kanta. Wasu daga cikinsu sun ce hanyarta ita ce hanyar ganima (ghaneema), don haka a raba ta zuwa kashi biyar a rarraba. Hudu cikin biyar na zuwa ga wadanda suka ci ta musamman, sauran kashi daya kuma na wadanda Allah (swt) ya ambata. Wasu kuma sun ce hukuncinta da duba akanta na Imam ne; idan ya ga cewa ya raba ta zuwa kashi biyar ya rarraba ta kamar yadda Manzon Allah ﷺ ya yi a Khaibar, to zai iya yin haka. Idan kuma ya ga cewa ya mayar da ita fai, ba zai raba ta zuwa kashi biyar ba, ba kuma zai rarraba ta ba, sai ta zama amana ga Musulmi baki daya muddin ta ci gaba da kasancewa kamar yadda Umar ya yi da siwad (filin da ke tsakanin kogin Dajla da Euphrates da kewayensa), to zai iya yin haka. Wadannan su ne dokokin kasashen da ake budewa da karfin yaki.’ (Nassin Abu Ubayd ya kare anan).

Abu Ubayd said: ‘We find that the traditions from the Messenger of Allah (saw) and the Khulafaa after him came regarding the conquest of lands with three rules: The land where people embraced Islam upon it so their property remains with them, and it is the land of ushr and there is nothing else in it upon them. And the land conquered by truce upon a specific kharaj, so upon them is what they made truce upon and nothing beyond that is obliged upon them. And the land taken by force which is the one Muslims differed upon. Some of them said that its way is the way of war booty (ghaneema) so it is divided into fifths and divided. So four-fifths becomes distributed between those who conquered it specifically and the remaining fifth for those named by Allah (swt). Some said that its rule and the consideration over it is for the Imam; if he sees that he divided it into fifths and divides it like the Messenger of Allah (saw) did in Khayber, then he can do that. And if he sees that he makes it booty (fai) so that he does not divide it into fifths and not divide it, but it becomes a trust for Muslims generally as long as it remains just as Umar did with the siwad (land between river Dajla and Euphrates and surrounding it) then he can do that. These are the rules of land which are opened by conquest’ (Abu Ubayds reference ends here).

Ƙasa a Musulunci daga lokacin da Allah ya aiko Manzonsa (saw) har zuwa ranar da Allah zai gādi ƙasa da waɗanda ke kanta, ko dai ƙasar ushr ce, ko ƙasar kharaj, ko kuma ƙasar sulhu. Game da ƙasar ushr, ita ce ƙasar da ake karɓar ushr (kashi ɗaya bisa goma) daga cikin abin da take samarwa, ko kuma rabin ushr a matsayin zakka daga abin da aka noma a cikinta, don haka ita ƙasar ushri ce. An sanya mata wannan suna ne dangane da kashi ɗaya bisa goma da ake karɓa daga amfanin ƙasar a matsayin zakka a kanta.

The land in Islam from the time Allah sent His Messenger (saw) until the day Allah inherits the earth and those upon it is either the land of ushr or the land of kharaj or the land of truce. As for the land of ushr, it is the land from which ushr (tithe) is taken or half-tithe as zakat from what is produced from it so it is ushri land. It is named that in relation to the tithe taken from the produce(r) of the land as zakat upon it.

Ya haɗa da duk ƙasar da mazaunanta suka karɓi Musulunci a kanta tun asali, kamar ƙasar Madinatul Munawwara ko Indonesia. Mutanen Madina a zamanin Manzon Allah ﷺ da Khulafai bayansa ba su karɓi kashi-kashi na amfanin ƙasa a matsayin zakka ba.

It includes every land whose inhabitants embraced Islam upon it originally like the land of Al Madinah Al-Munawwarah or Indonesia. The people of Madinah in the days of the Messenger (saw) and the Khulafaa after him did not except the tithe as zakat from the produce of the land.

Kadan haka ƙasar ushr ta mamaye dukkan Tsibirin Larabawa, ko mazaunanta sun karɓi Musulunci a kanta kamar Madina, ko kuma an ci ta da yaƙi kamar Makka. Manzon Allah ﷺ ya bar ƙasar Makka ga mazaunanta, bai karɓe ta daga hannunsu ba. Haka abin ya kasance ga sauran tsibirin, sai dai abin da ya shafi Yahudawa. Wannan ya faru ne saboda Allah bai karɓa daga mushrikan Larabawa ba face Musulunci ko takobi. Allah ya zaɓi Manzonsa ﷺ daga cikinsu, ya saukar da Alƙur'ani a cikin harshensu, don haka sun fi iya fahimta da gane shi. Saboda haka Ya umarce su duka da Musulunci, duk wanda bai karɓi Musulunci ba, ana kashe shi. Bai karɓi jizya daga gare su ba tare da barin su a kan addinin su ba, don haka Ya girmama su daga wannan wulakancin. Bai karɓi jizya a kan kawunansu ba, kuma bai ɗora harajin kharaj a kan filayensu ba; a maimakon haka ya mayar da dukkan Tsibirin Larabawa ƙasar ushri, ko mazaunanta sun karɓi Musulunci a kanta ko kuma an ci ta da yaƙi. Ya sanya mazaunanta Musulmi, kuma ya umarci Manzon Allah ﷺ da ya fitar da Yahudawa daga cikinta, domin kada ya rage a cikinta sai addinin Musulunci. Saboda haka, har zuwa wannan lokaci, ba a karɓar wata zakka sai ushr na amfanin gona da Manzon Allah ﷺ ya karɓa.

Similarly the land of ushr covers all the Arabian Peninsula whether its inhabitants embraced Islam upon it like Madinah or it was conquered by force like Makkah. The Messenger of Allah (saw) left the land of Makkah to its inhabitants and he did not take it from them. This was the same for the rest of the peninsula except what was for the Jews. This is because Allah did not accept from the Arab polytheists except Islam or the sword. Allah chose His Messenger (saw) from among them and revealed the Qur’an in their language so therefore they are more capable to understand and comprehend it so He commanded them all with Islam and whoever does not embrace Islam is killed. He did not accept jizyah from them along with their remaining upon their religion so He honoured them above this humiliation. He did not accept jizyah upon their heads nor implements kharaj upon their lands; rather He made the whole Arabian Peninsula ushri land whether its inhabitants embraced Islam upon it or it was conquered by force. And He made its residents Muslims and commanded the Messenger (saw) to remove the Jews from it so that there does not remain within it except the deen of Islam. Accordingly there was no zakah taken except the tithe on the produce by the Messenger (saw) until this hour.

Duk ƙasar da Musulmi suka ci da ƙarfin makamai, kuma Imam ya raba ta tsakanin mayaƙa, kamar ƙasar Khaibar, tana haɗuwa da ƙasar ushri kuma ta zama ƙasar ushri. Ko kuma abin da Imam ya tabbatar musu daga wani ɓangare nata, kamar yadda ya faru da sojojin Musulmi a Sham da Homs. Al-Ahwas bin Hakeem ya ruwaito cewa Musulmin da suka ci Homs ba su shiga cikinta ba, sai dai suka yi sansani a kan kogin Al-Irbid suka zauna a can. Sai Umar ya aiwatar musu da hakan, da Uthman kuma. Kamar yadda aka ruwaito cewa lokacin da Allah (SWT) ya ba Musulmi nasara a kan Bilad As-Sham, suka yi sulhu da mutanen Dimashƙu da Homs, sai suka ƙi shiga cikinta kafin su kammala nasararsu, kuma sun yi kisa mai tsanani ga abokan gābān Allah. Sai suka yi sansani a filin Bardi tsakanin Al-Mizzah da filin Sha'ban, kuma an halatta gefen biyu na filin Muruj ga mutanen Dimashƙu da amfanin ƙasarsa, ba ga kowa daga cikinsu ba, sai suka zauna a can. Wannan labari ya isa ga Umar, sai ya aiwatar musu da hakan, Uthman kuma ya aiwatar bayansa. Ba ta taɓa fita daga hannun masu mallakarta ba tare da kharaj a kanta ba; a maimakon haka sai aka biya zakka a kanta, domin Musulmi ne suka mallake ta tun asali, kuma ba a sanya wa ƙasar kharaj ba.

All land conquered by Muslims by force of weapons and divided by the Imam between the fighters such as the land of Khayber is joined to the land of ushri and becomes ushri land. Or what the Imam confirmed for them upon a part from it as happened with the Muslims’ army in Sham and Homs. Al-Ahwas bin Hakeem narrated that the Muslims who conquered Homs did not enter it but rather encamped upon the river Al-Irbid and lived there, so Umar executed it for them and Uthman. As it is narrated that when Allah (swt) gave the Muslims victory over Bilad AsSham and they made peace with the people of Damascus and Homs, they disliked to enter it before completing their victory and inflicted severe massacres over the enemy of Allah. So they encamped in the meadow of Bardi between Al-Mizzah and the meadow of Sha’ban, and the two sides of the meadow of Muruj were permitted for the people of Damascus and its produce not for anyone of them so they resided therein. This information reached Umar and he executed it for them, and Uthman executed it after him. It never departed from its owners without kharaj in it; rather tithe was paid as it was owned by Muslims originally and no kharaj was imposed upon it.

Kadai ƙasar ushr shi ma haka yake, domin ƙasar ushri ita ce rabe-raben filaye da Khalifah ya ba mutane daga cikin ƙasar da aka ci da ƙarfi, waɗanda mazaunanta suka gudu daga Musulmi, ko kuma ƙasar da ta mallakin Jiha da aka ci, sarakunanta da ke cikinta, ko iyalansu da danginsu. Haka aka ruwaito daga wasu mutanen Madina daga malaman da suka gabata, cewa an same shi a cikin diwan na Umar bin Al-Khattab (ra) ya zaɓi dukiyoyin Kisra da iyalan Kisra, duk wanda ya gudu daga ƙasarsa ko aka kashe shi a filin yaƙi, da kowane tafki na ruwa ko dazuka. Umar yana rarraba wannan ƙasa ga wanda aka ba ta, kuma yana karɓar ushri daga gare ta, don haka ta zama ƙasar ushri, duk da cewa an ci ta da ikon Jiha, domin ba ta ci gaba da zama a hannun mazaunanta ba. Ba a sanya kharaj a kanta ba; a asali Musulmi ne ya mallake ta ta hanyar da Imam ya ba shi.

Similarly attached to the land of ushr so that it because ushri land is the allotments allocated by the Khalifah to the people from the land conquered violently and its inhabitants left fleeing from Muslims or was owned by the conquered State, its rulers therein or their family or relatives. As it was narrated from some of the people of Madinah from the preceding sheikhs that it was found in the diwan of Umar bin Al-Khattab (ra) selected the properties of Khosroes and the family of Khosroes, everyone who fled from his land or was killed in the battlefield and every bog of water or thickets. Umar would allocate from this land to the one allocated and would take the tithe from it so it became ushri land even though it was conquered by the State’s power as it did not remain in the hands of its inhabitants. Kharaj was not imposed upon it; rather the Muslim owned it originally by its allocation to him by the Imam.

Haka kuma abin da Imam ya ba wa wani daga cikin ƙasar da ba a ci ba tukuna, bayan Allah (swt) ya buɗe ta ga muminai, sai ta zama ganima ga wanda aka ba ta. Misali kuwa shi ne lokacin da Manzon Allah ﷺ ya ba Tamim Ad-Dari ƙasar Hibra, da Hebron, da Al-Martum da 'Ainun a Al-Khalil. Lokacin da aka aika Tamim Ad-Dari a matsayin wakili tare da mutanensa, ya roƙe shi ﷺ da ya ba shi waɗannan wuraren idan Allah (swt) ya buɗe su ga Musulmi, sai ya ba shi su, ya kuma rubuta masa littafi game da hakan. Umar (ra) yana cikin shaidun da ke kan wannan littafi, don haka lokacin da Allah (swt) ya buɗe su ga Musulmi a zamanin Umar (ra), ya nemo su daga wajen Umar (ra), sai Umar (ra) ya mayar masa da su domin cika alƙawarin Manzon Allah ﷺ. Haka ma abin da Imam ke bayarwa ga mutanen ƙasashen ushr waɗanda ba su da masu mallakarsu yana kama da wannan, kamar yadda Manzon Allah ﷺ ya ba Bilal bin Harith Al-Muzni dukan Al-'Ameeq, wato ƙasar da ke kusa da Madina, wadda ƙasar ushr ce.

Similarly what the Imam allocated to someone from the land not yet conquered, after Allah (swt) opens it for the believers then it becomes booty to the one it was allocated to. This is like the Messenger (saw)’s allocating to Tamim Ad-Dari the land of Hibra, Hebron, Al-Martum and ‘Ainun in Al-Khalil. When Tamim Ad-Dari was sent as an envoy with his people, he requested from him that he (saw) allocates him these areas if Allah (swt) opened them for the Muslims so he allocated them to him and wrote a book for him regarding that. Umar (ra) was among the witnesses upon that book so when Allah (swt) opened it for Muslims in the days of Umar (ra), he sought them from Umar (ra) and Umar (ra) handed it to him in fulfilment of the grant of the Messenger of Allah (saw). Also similar is what the Imam allocates to the people of the lands of ushr without owners, like the Messenger of Allah (saw) allocated Bilal bin Harith Al-Muzni the whole of Al-‘Ameeq which is the land close to Madinah and it is the land of ushr.

Duk filin da ba a nomansa ba wanda mutane suka farfado da shi ta kowace irin noma, yana haɗuwa da ƙasar ushr, don haka shi ma ya zama ƙasar ushr, ko dai daga ƙasar ushr ne, watau daga tsibirin Larabawa ko Indonesia, da kuma kowace ƙasa da mazaunanta suka karɓi Musulunci a kanta, ko kuma daga ƙasar kharaj ne, kamar ƙasashen Iraƙi, Sham, Masar da sauran ƙasashen da aka ci da ƙarfi. An rawaito daga Jabir bin Abdullah (ra) cewa ya ce: Manzon Allah ﷺ ya ce:

All uncultivated land which is revived by people via any type of cultivation is attached to the land of ushr so that it similarly becomes ushri land, whether it is from the land of ushr i.e. from the Arabian peninsula or Indonesia and any land whose inhabitants embraced Islam upon it or it were from the land of kharaj like the lands of Iraq, Sham, Egypt and other lands conquered by force. It has been narrated from Jabir bin Abdullah (ra) who said: The Messenger of Allah (saw) said:

Ya kuma ruwaito ta hanyar Sa'id bin Ziyad cewa Annabi ﷺ ya ce:

He also narrated via the way of Saeed bin Zyad that the Prophet (saw) said:

Waɗannan nau'ikan filaye duk filayen ushri ne, kuma ba a wajabta musu komai ba sai ushrin amfanin gona idan ruwan sama ne yake ban ruwansu, ko rabin ushri idan ana ban ruwansu da rijiyoyi, koguna da (sawaqi). Wannan hukunci ba ya canzawa ko sauyawa ko da masu filin sun canza, domin sifarsa ta kasance ba tare da canji ko sauyi ba, saboda filin ne mutanensa suka karɓi Musulunci a kansa, ko kuma wani Musulmi ne ya mallake shi tun farko, ko kuma yana cikin Tsibirin Larabawa. Waɗannan sifofi suna ci gaba da kasancewa har abada ba tare da sun shuɗe ba, ko da an canja filin daga hannun Musulmi zuwa hannun kafiri. Sifar tana ci gaba da zama wajibi a kansa, don haka yana ci gaba da zama wajibi a biya ushri a matsayin zakka a kan amfanin gonar. Idan ba ya samar da amfani, to babu zakka a kansa. Saboda haka babu zakka a kan filin zama sai dai idan ana noma shi, ko kuma idan an ɗauke shi don kasuwanci, to a lokacin ya zama kayan ciniki, kuma a wannan lokaci zakkar kayan kasuwanci ce ke wajaba a kansa.

These types of land are all ushri lands, and it is not obliged upon them except the tithe of the produce if it is irrigated by water from the sky or half-tithe if irrigated from wells, rivers and (sawaqi). This does not change or alter even if the owners change because its attribute remains without change or alteration as it is a land whose people embraced Islam upon it or a Muslim owned it originally or it is in the Arabian Peninsula. These attributes remain perpetually without passing away even if it is transferred from a Muslim to a disbeliever. The attribute remains compulsory upon it so it remains obligatory to pay the tithe as zakat upon the produce. If it does not produce then there is no zakat upon it. Hence there is no zakat upon the residential land except it is farmed or if it is taken for trade then it becomes merchandise of trade; at this point, the zakat of trading merchandise is obliged upon it.

Filin Ushri mallakar (yameen) ne na mai shi, wanda yake mallakar wuyansa da amfaninsa, kuma yana da dukkan nau'ikan tasarruf a cikinsa na siye, ciniki, jingina, kyauta da amana, kamar yadda ake gadonsa daga gare su. Ba a karɓe shi daga hannunsu sai da izininsu, kuma Gwamnati tana biyan su farashin wuyan filin da amfaninsa idan ta karɓe shi daga hannunsu. Sai dai filin da Imam ya raba wa daidaikun mutane da filin da daidaikun mutane suka shinge da duk wata alama da ke nuna sanya hannu a kansa; idan shekaru uku suka wuce a kansa ba tare da an raya shi ba, ko an yi amfani da shi, ko an noma shi, to ana karɓe shi daga hannun mai shi ba tare da Gwamnati ta biya musu komai ba, ko farashin wuyan ko farashin amfanin. Wannan saboda ba su yi alƙawarin cimma manufar da aka raba filin ko aka shinge shi saboda ita ba, wadda ita ce amfani da filin da noma shi ta hanyar shuka da noma. Don haka ba su cancanta ba, kuma shi ya sa mallakarsu ga waɗannan filaye ba ta da wata manufa. Saboda haka Umar bin Al-Khattab (ra) ya karɓe filin Al-'Ameeq daga hannun Bilal bin Al-Harith Al-Muzni muddin bai iya noma shi ba, bayan ya ce masa: "Manzon Allah (saw) bai raba maka shi ba don ka shinge shi daga mutane, sai dai ya raba maka shi ne don ka yi aiki a kansa, don haka ka ɗauki abin da ƙarfinka ya iya nomawa, ka mayar da sauran." Bilal ya ce masa: "Na rantse da Allah, ba zan yi komai ba. Manzon Allah (saw) ne ya raba shi." Umar ya ce: "Na rantse da Allah, sai ka yi." Ya karɓi abin da bai iya noma shi ba, ba tare da ya biya shi komai ba, kuma ya raba shi tsakanin Musulmi. Haka kuma an ruwaito maganar Umar a kan mimbari:

Ya ce:

And he said:

Ijma'in Sahabbai ya tabbata cewa duk wanda ya bar filinsa babu noma a cikinsa har shekara uku, ana karbe masa shi a ba wani.

The Ijma’a of the Sahabah was contracted that whoever leaves unemployed his land for three years, it is taken from him and given to someone else.

Game da filin kharaj kuwa, shi ne filin da aka ci da karfi ta hanyar karfin Musulmi da rundunarsu, amma ba a raba shi tsakanin mayaka ba. Maimakon haka, Imam yana barin shi a hannun mazaunansa kuma yana sanya musu kharaj. Asalin wannan shi ne cewa a lokacin da aka ci Iraki, Sham da Masar a zamanin Umar bin Al-Khattab (ra), Musulmi suka roki shi ya raba shi a tsakaninsu kamar yadda Manzon Allah ﷺ ya raba Khaibar. Shugaban wadanda suka nemi a raba filin su ne Bilal (ra), Abdurrahman bin Auf (ra) da Az-Zubair (ra). Sai dai Ali (ra) da Mu'azu (ra) sun roki Umar (ra) kada a raba filin, kuma Mu'azu (ra) ya ce wa Umar (ra) kamar yadda Abu Ubaid ya ruwaito a cikin 'Al-Amwal': Umar (ra) ya zo Al-Jibaya yana niyyar raba filin a tsakanin Musulmi, sai Mu'azu (ra) ya ce masa: Na rantse da Allah, wannan zai zama abin da ba ka so. Idan ka raba shi yau, zai zama babbar dukiya (ra'iy) a hannun mutane, sannan za su hallaka har ya kai ga mallakar mutum daya namiji ko mace. Sannan za su zo bayansu mutanen da za su zama cikas ga Musulunci, ba kuwa za su sami komai ba, don haka ka nemi wata hanya da za ta isa ga na farko da na karshe. Bilal (ra) da abokansa sun nace sosai wajen neman hakan daga wurin Umar (ra) har Umar (ra) ya ce: 'Ya Allah! Ka isar mini game da Bilal da mabiyansa.' Umar ya tuntubi Muhajirai da Ansar a kan wannan, kuma daga cikin abin da ya ce musu akwai: 'Na ga cewa in ajiye filin in sanya kharaj a kansa, kuma a wuyansu jizyah su biya, domin ya zama ganima ga mayakan Musulmi da iyalansu da wadanda za su zo bayansu. Shin kuna ganin wadannan iyakoki? Wajibi ne a sa mutane su tsaya kusa da su. Kuna ganin wadannan manyan birane kamar Sham, Al-Jazeera, Kufa, Basra da Masar? Wajibi ne a cika su da rundunoni, a kuma shirya musu albashi. Daga ina za a biya su idan na raba filaye da dukiyoyi?' Dukansu suka ce: 'Ra'ayinka ne ra'ayin da ya dace.' Yadda kuka yi kyau da abin da kuka lura da shi! Ya yi musu hujja da ra'ayinsa da ayar ganima wadda ta zo a cikin Suratul Hashr, kuma daga cikinta akwai:

As for the land of kharaj, it is the land conquered by force by the strength of the Muslims and their army, but it is not divided between the fighters. Rather the Imam leaves it in the hands of its inhabitants and imposes kharaj upon them. The origin in that is that when Iraq, Sham and Egypt were conquered in the days of Umar bin Al-Khattab (ra), the Muslims requested him to divide it between them as the Messenger of Allah (saw) divided Khayber. The head of those requesting the division of the land were Bilal (ra), Abdurrahman bin Awf (ra) and Az-Zubayr (ra). However Ali (ra) and Muadh (ra) requested from Umar (ra) not to divided the land, and Muadh (ra) said to Umar (ra) as Abu Ubayd narrated in ‘Al-Amwal’ that Umar (ra) came to Al-Jibaya and he intended to divide the land between the Muslims so Muadh (ra) said to him: By Allah, this will become what you dislike. If you divide it today it will become a great asset (ra’iy) in the hands of the people then they will perish until it will lead to be owned by one man and woman. Then there will come after them people who will become an obstacle for Islam and they do not find anything, so look to a matter which will be spacious for their first and last. Bilal (ra) and his companions were severe in seeking from Umar (ra) until Umar (ra) said: ‘O Allah! Be sufficient for me against Bilal and his followers.’ Umar consulted the Muhajireen and Ansar in this, and of what he said to them was: ‘I viewed that I retain the land and place upon it kharaj and upon their necks jizyah to pay so that it becomes booty for the Muslims fighters and families and those coming after them. Do you see these frontiers? It is necessary to have men adhere closely to them. Do you see these great cities like Sham, Al-Jazeera, Kufa, Basra and Egypt? It is necessary to fill them with armies and arrange pay for them. From where would they be paid if I divide the lands and the assets? They all said: The opinion is your opinion. How excellent is what you did and what you considered.’ He deduced for them for his opinion with the ayat of booty which came in Surah Al-Hashr and among them:

Ya fahimci daga wannan ayar cewa waɗanda za su zo daga zuriyar Sahabbai, da Tabi'ai, da waɗanda suka biyo su, da waɗanda za su zo bayansu har zuwa Ranar Alƙiyama, suna da haƙƙi a kan wannan ganima.

He deduced from this ayah that those who would come from the sons of the Sahabah, the followers (tabi’in) and their followers, and those who would come after them until the Day of Judgement have a right upon this booty.

Saboda haka, la'akari da Umar ya yi cewa larura na buƙatar samar da kuɗin kashe-kashe na dindindin, wanda daga cikinsa ake biyan kuɗin sojoji, ana cire albashi, ana gudanar da muhimman al'amuran Baitul-mali, kuma ana biya wa mabuƙata daga cikinsa koyaushe. Waɗannan kashe-kashe suna buƙatar kuɗi na dindindin wanda ba ya ƙarewa. Saboda haka tunaninsa da fahimtarsa game da ayar ganima da ta zo a cikin Suratul Hashr ne suka shiryar da shi zuwa hana raba ƙasar da aka ci tsakanin Musulmi, da barin ta a hannun mazaunanta, da kuma sanya musu kharaj, domin ya zama ganima ta dindindin da za a kashe a kan rundunar Musulmi da amfanin su. Wannan ita ce ma'anar gaskiya da ta sa Umar (ra) ya ƙi raba ƙasar tsakanin Musulmi. Wannan ma'ana tana bayyana a cikin maganar Umar:

Accordingly, the consideration of Umar that the necessity calls for creating permanent spending from where expense are paid for the army, salaries are withdrawn, administering the State’s interest expended from it and needy persons are paid from it always. These expenses require permanent spending which does not end. So his thinking and understanding of the ayat of booty which came in Surah Al-Hashr guided him to prevent the division of a conquered land between the Muslims and to leave it retained in the hands of its inhabitants, and to impose kharaj upon them so as to become permanent booty to be expended upon the Muslims’ army and their benefit. This is the real meaning which lead Umar (ra) not to divide the land between the Muslims. This meaning is expressed in Umar’s statement:

Daga nan an fahimci cewa wuyar ƙasar kharaj mallakar dukkan Musulmai ce kuma ana riƙe ta dominsu; zaman ta a hannun mazauna ƙasar kawai don noma da amfani da ita ne a madadin Musulmai, bisa sharaɗin cewa su biya kharaj a kanta, a madadin zaman su da amfanin su a cikinta da kuma amfani da ita. Ba su ne masu mallakar wuyarta ba, amma an amince da su a matsayin masu mallakar amfaninta. Saboda haka ra'ayin wasu Sahabbai da malamai da yawa shi ne kada a saye wannan ƙasa; daga cikinsu akwai Umar (ra), Ali (ra), Ibn Abbas (ra), Abdullahi bin Umar (ra), Al-Awzai’ (ra) da Malik (ra). Al-Awzai’ ya ce:

From here it is understood that the neck of the land of kharaj is owned by all Muslims and it is retained for them; its remaining in the hands of its inhabitants is only to cultivate and exploit it on behalf of Muslims on condition of their paying kharaj upon it in return for their remaining with their benefits in it and their exploiting it. They are not owners of its neck but they have been consented upon owning its benefit. Accordingly it is the view of some Sahabah and many people of knowledge not to purchase this land; among them are Umar (ra), Ali (ra), Ibn Abbas (ra), Abdullah bin Umar (ra), Al-Awzai’ (ra) and Malik (ra). Al-Awzai’ said:

Daga Ash-Sha'abi, ya ruwaito cewa Utbah bin Farqad ya sayi fili a gefen kogin Al-Furrat domin ya ciro daga cikinsa wata karamar magudanar ruwa. Ya ambaci hakan ga Umar (ra), sai ya ce:

Ash-Sh’abi narrated that Utbah bin Farqad purchased land upon the river-banks of Al-Furrat to took from it a small channel of irrigation. He mentioned this to Umar (ra) and he said:

Sun ƙi yarda da sayen ƙasar kharaji daga mutanen dhimmah, domin wuyanta na ci gaba da zama ga Musulmi, kuma sayen ta daga mutanen dhimmah zai sa Musulmi ya biya kharaji. Sun kuma ɗauki kharaji a matsayin wulakanci wanda dole ne a kawar da shi daga Musulmi, har suka ce: "Duk wanda ya karɓi kharaji ya amince da wulakanci da kaskanci." Amma akwai wasu Sahabbai da malaman fiqihu (fuqaha) waɗanda ba su ga laifi a sayen ta ba, kamar yadda wasu Sahabbai suka sayi daga ƙasar jizya. An ruwaito cewa Ibn Mas'ud ya sayi ƙasa daga Dahqan. Kuma Ath-Thawri ya ce: "Idan Imam ya tabbatar da mutanen ƙarfi a ƙasashensu, suna gādo da saye su." Irin wannan an ruwaito daga Ibn Sirin da Al-Qurtubi, kuma an ruwaito daga Ahmad cewa ya ce:

They disliked the purchasing of the kharaji land from the people of dhimmah as its neck is retained for Muslims, and also purchasing it from the people of dhimmah will make the Muslim pay kharaj and they considered the kharaj as humiliation which must be removed from the Muslims until they said: ‘Whoever accepts kharaj has consented to humiliation and submissiveness.’ However there are other Sahabah and jurisprudents (fuqaha) who saw nothing (wrong) in purchasing just as some of the Sahabah purchased from the land of jizyah so it is narrated that ibn Masoud purchased land from Dahqan. And Ath-Thawri said: ‘If the Imam confirms the people of force in their lands, they inherit and buy them.’ Similar to this is narrated from ibn Sireen and Al-Qurtubi, and it is narrated from Ahmad that he said:

Ta hanyar bincike mai zurfi game da hakikanin ƙasar da aka ci da ƙarfi, wadda mazaunanta ke zaune a kanta bisa sharadin su biya kharaj a kanta, an tabbatar da cewa wannan ƙasa ana gādar ta daga iyaye zuwa ’ya’ya, tsara bayan tsara, ba tare da ƙin amincewa daga kowane ɗaya daga cikin Sahabbai ko wani Musulmi ba. Wannan hujja ce bayyananna cewa ƙasar kharaji ana zaunar da ita kamar ƙasar ushri, sai dai abin da ake gādo a ƙasar kharaji shi ne amfanin dindindin nata; ƙasar kanta ba a gādonta, domin dukkan Musulmi ne suke mallakarta. Amma game da amfanin, Umar bin Al-Khattab (ra) ya amince mazaunanta su mallaki amfanin dindindin nata har zuwa ƙarshen zamani. Amfanin mallakin mutum ne kuma ana zaunar da shi, kuma mai amfanin yana iya yin dukkan irin tasarruf a kansa, kamar ciniki, rahama, wasiyya da sauran nau’ikan tasarruf.

By careful examination into the reality of the land conquered by force and which its inhabitants reside upon on condition that they pay kharaj upon it, it is witnessed that this land has been inherited by sons from the fathers, generation after generation, without (any) rejection from any of the Sahabah or any Muslim. This is definite evidence that kharaji land is inhabited like ushri land, except that what is inherited in kharaji land is its permanent benefit; its neck is not inherited as it is owned by all Muslims. As for the benefit, Umar bin Al-Khattab (ra) consented to its inhabitants owning its permanent benefits to the end of time. The benefit is owned and inhabited, and the owner of the benefit can dispose in it via all types of dispositions of trade, pledge, bequest and other types of dispositions.

Wannan shi ne ɓangare na ɗaya. Game da na biyu kuwa, wulakanci ba ya cikin kharaj ta tabbata ba, a'a, yana cikin jizyah ne kawai da ake biya a kan shugaban iyali, domin kharaj na ƙasa ana biyanta ne kawai daga mai ƙasar a madadin yardar da aka ba shi na mallakar amfanin ƙasar, don haka ya samu damar yin amfani da ƙasar da cin moriyarta. Saboda haka babu ma'anar wulakanci da ƙasƙanta a cikinta, tun da ana biyanta ne a madadin wani amfani. Babu wulakanci a cikin abin da ake biya a madadin amfani. Ba ka ganin cewa albashin da mutum ke biya a madadin amfani da gidan zama ko cinikayya a shago, babu wani wulakanci a cikinsa? Haka nan kharaj na ƙasa yana cikin madadin mallakar amfanin ƙasar, don haka ba a ɗaukarsa wulakanci, kuma babu wani wulakanci da ya rataya ga wanda ya sayi ƙasar kharaj.

This is one aspect. As for the second, humiliation is not definite in kharaj but rather it is only in the jizyah on the head of the family because the kharaj of land is only paid by the owner of the land in exchange for consenting him in the ownership of the land’s benefit, thereby facilitating him to exploit the land and derive benefit from it. Accordingly it does not appear in it the meaning of humiliation and submissiveness as it is paid in exchange for a benefit. There does not exist humiliation in exchange for a benefit. Do you not see that the salary paid by a person in exchange for his benefiting with the residence of a house or trading in a shop, that there does not exist any humiliation within it? Accordingly the kharaj of land is only in exchange for owning the benefit of the land so it is not considered humiliation and hence no humiliation is attached to the one who purchases land of kharaj.