Kifungu cha 133

Article 133

by Sheikh Taqiuddin An-Nabahani6 min readViewed 202 times

Ardhi ya ‘Ushriyyah (ardhi iliyotozwa ‘ushr) ni ardhi iliyo ndani ya Rasi ya Arabia na ardhi ambayo wamiliki wake walikuwa wameukubali Uislamu, huku wakiimiliki, kabla Dola ya Kiislamu haijaishinda kwa Jihadi. Ardhi ya Kharajiyyah (ardhi iliyotozwa kharaji) ni ardhi yote, isipokuwa Rasi ya Arabia, iliyofunguliwa kwa jihadi, iwe kwa vita au kwa mikataba ya amani. Ardhi ya ‘Ushriyyah, pamoja na manufaa yake, inamilikiwa na watu binafsi, ilhali ardhi ya Kharajiyyah inamilikiwa na Dola, huku watu binafsi wakimiliki manufaa yake. Kila mtu ana haki ya kubadilishana, kupitia mikataba ya Kishari‘ah, ardhi ya ‘Ushriyyah pamoja na manufaa ya ardhi ya Kharajiyyah. Watu wote wanaweza kurithi haya, sawa na mali nyingine zote.

Tithed land (‘Ushriyyah) constitutes land within the Arabian Peninsula and land whose owners had embraced Islam, whilst possessing the land, before the Islamic State conquered them by Jihad. Taxed land (Kharajiyyah) is all land, other than the Arabian Peninsula, which was opened by jihad, whether through war or peace treaties. The ‘Ushriyyah land, together with its benefits, is owned by individuals, whereas the Kharajiyyah land is owned by the State, while individuals own its benefits. Every individual has the right to exchange, through Shari’ah contracts, the tithed land and the benefits of taxed land. All people can inherit these, the same as with all other wealth.

Ushahidi wake ni kwamba ardhi ni sawa na mali, na huchukuliwa kuwa ghanima kwa Waislamu ikiwa ilichukuliwa kwa vita, sawa na ghanima zote za vita. Hii ndiyo ardhi ya Kharajiyyah, na udhibiti wake ni wa Bayt Al-Mal. Lakini ikiwa, kwa upande mwingine, wakazi wake walikubali Uislamu, basi itachukuliwa kama mali ya Waislamu, inayomilikiwa nao, nao wanawajibika kwayo, na hii ndiyo ardhi ya ‘Ushriyyah.

Its evidence is that land is the same as wealth, and is considered as booty for the Muslims if it was taken through war, similar to all the war booty. This would be the Kharajiyyah land and control of it belongs to the Bayt Al-Mal. If on the other hand, its inhabitants accepted Islam, then it would be considered like the wealth of the Muslims, owned by them and they are responsible for it, and this is the ‘Ushriyyah land.

Kuhusu ushahidi kwamba ardhi ni ghanima kama mali nyingine, Hafs bin Ghiyath alisimulia kutoka kwa Abu Dhi'b, kutoka kwa Al-Zuhri, ambaye alisema:

As for the evidence as to the land being a booty like the rest of the wealth, Hafs b. Ghiyath narrated from Abu Dhi’b from Al- Zuhri who said:

. فِيمَنْ أَسْلَمَ مِنْ أَهْلِ الْبَحْرَيْنِ أَنَّهُ قَدْ أَحْرَزَ دَمَهُ وَمَالَهُ إِلاَّ قَضَى رَسُولُ اللهِ « » أَرْضَهُ، فَإِن هََّا فَيْءٌ لِلْمُسْلِمِينَ، لأَن هَُّمْ لَمْ يُسْلِمُوا وَهُمْ مُمْتَنِعُونَ .

“Mtume wa Allah ﷺ alihukumu kwamba watu wa Bahrain waliosilimu wana damu na mali zao zinalindwa, isipokuwa ardhi yao, kwa kuwa ardhi hiyo ilikuwa ni ngawira kwa Waislamu, kwani hawakusilimu mwanzoni, bali walipinga.”

“The Messenger of Allah (pbuh) judged that the people who became Muslim from Bahrain have their blood and wealth protected, apart from their land, since it was a booty for the Muslims, as they did not embrace Islam at first and rather resisted” (from the book Al-Kharaj by Yahya b. Adam).

Kuhusu ukweli kwamba haigawanywi miongoni mwa wapiganaji kama mali nyingine ya ngawira, hii ni kwa sababu ya tofauti iliyotokea kuhusu kanuni hii kati ya Bilal (ra) na Al-Zubayr (ra) upande mmoja, na Umar (ra) upande mwingine. Ushahidi wa Umar (ra) ulikuwa na nguvu zaidi, pia akiungwa mkono na watu kumi kutoka miongoni mwa Ansar na Muhajirina. Al-Zubayr (ra) alidhani kwamba ardhi ya Misri iliyotekwa inapaswa kuwa kama mali inayohamishika ambayo iligawanywa miongoni mwa wapiganaji, lakini Umar (ra) alikataa hili wakati Amr bin Al-Aas (ra) alipomwandikia, kwa hiyo akajibu:

With respect to the fact that it is not split amongst the fighters like the rest of the booty, this is because of the difference which occurred regarding this rule between Bilal (ra) and Al- Zubayr (ra) on one side and Umar (ra) on the other, while the evidence of Umar (ra) was stronger, as well as his being supported by ten people from the Ansar and Muhajireen. Al-Zubayr (ra) thought that the land of Egypt which had been opened should be like the transferable wealth which was divided between the fighters, but Umar (ra) rejected this whenAmrf Bin Al-Aas (ra) wrote to him, and so he replied:

. » أَقِرَّهَا حَتَى يَ غْزُوَ مِنْ هَا حَبَلُ الحَبَ لَةِ « .

"Waache ili watoto wa kizazi kijacho wapigane kutokana nayo." Yaani, itakuwa mali ya vizazi vya Waislamu vijavyo. Na Bilal (ra) alikuwa na maoni sawa na Al-Zubayr (ra) kuhusu ardhi ya Iraq, hivyo Sa'ad (ra) akamwandikia Umar (ra) kuhusu jambo hilo, naye Umar (ra) akamjibu:

“leave it so that the children of the next generation will fight from it”. In other words, it will be property for the Muslim generations to come. And Bilal (ra) held the same opinion Al- Zubayr (ra) with respect to the land of Iraq, and so Sa’ad (ra) wrote to Umar (ra) about that so Umar (ra) replied to him:

. واترك الأرضين والأنهار لعمالها ليكون ذلك في أعطيات المسلمين، فإنا لو « » قسمناها بين من حضر لم يكن لمن بعدهم شيء .

“na waache ardhi na mito iwe kwa wafanyakazi wake ili iweze kuwapa riziki Waislamu, kwa sababu tukiigawa kati ya walioko hapa, hakutabaki chochote kwa wale watakaokuja baada yao” (imepokewa na Abu ‘Ubayd katika Al-Amwal, na Abu Yusuf katika Al-Kharaj, na Yahya b. Adam katika Al-Kharaj, kutoka kwa Yazid b. Abi Habib). Ushahidi wa ‘Umar (ra) kwa hili ulikuwa maneno ya Allah (swt):

“and leave the lands and rivers for its workers in order that it can provide for the Muslims, since if we divide it between those who are present, there will be nothing for those who come after them” (reported by Abu ‘Ubayd in Al-Amwal and Abu Yusuf in Al-Kharaj and Yahya b. Adam in Al-Kharaj, from Yazid b. Abi Habib). Umar’s (ra) proof for this was the words of Allah (swt):

"Na kile ambacho Mwenyezi Mungu (SWT) alimrudishia Mtume wake (ﷺ) miongoni mwao - hamkupanda farasi wala ngamia kwa ajili yake [katika msafara]." (TMQ 59:6), kisha Mwenyezi Mungu (SWT) akasema: "- Ni kwa ajili ya Mwenyezi Mungu (SWT) na kwa ajili ya Mtume (ﷺ) na kwa [jamaa] zake wa karibu na mayatima na masikini na [msafiri aliyekwama]." (TMQ 59:7), kisha akasema: "Kwa mafukara wahamiaji" (TMQ 59:8), kisha hakuridhika mpaka wakaongezwa wengine kwao, hivyo akasema:

“And what Allah (swt) restored [of property] to His Messenger (pbuh) from them - you did not spur for it [in an expedition] any horses or camels.” (TMQ 59:6), and then Allah (swt) said: “- It is for Allah (swt) and for the Messenger (pbuh) and for [his] near relatives and orphans and the needy and [stranded] traveller.” (TMQ 59:7), then said: “For the poor emigrants” (TMQ 59:8), and then was not content until others were joined to them and so said:

“Na [pia kwa ajili ya] wale waliokuwa wamekaa Al-Madina na kuukubali imani kabla yao. Wanawapenda wale waliohama kuja kwao.” (TMQ 59:9) Hao ni Al-Ansar hasa. Kisha hakuridhika hadi wengine waunganishwe nao, akasema: “Na [kuna sehemu ya] wale waliokuja baada yao.” Hili ni la jumla linalowahusu wote waliokuja baada yao, na kwa njia hii ghanima ilifanywa kwa wote waliotajwa. Huu ndio ulikuwa ushahidi wa Umar (ra) kwamba ardhi ambayo wakazi wake hawakuwa wameukubali Uislamu na ikafunguliwa kwa vita, itakuwa mali ya Waislamu wote hadi Siku ya Kiyama, na kwamba Imamu anamiliki manufaa yake kwa ajili ya watu. Alishauriana na Waislamu, nao wakatofautiana. Hivyo akawaita viongozi kumi na watu mashuhuri miongoni mwa Al-Ansar, watano kutoka Al-Aws na watano kutoka Al-Khazraj, akawaambia: . وقد رأيت أن أحبس أرضين بعلوجها، وأضع فيها الخراج، وفي رقابهم « الجزية يؤدونها، فتكون فيئاً للمسلمين المقاتلة والذرية من بعدهم. أرأيتم هذه الثغور لا بد لها من رجال يلزمونها، أرأيتم هذه المدن العظام كالشام والجزيرة والكوفة والبصرة ومصر لا بد لها أن تشحن بالجيوش وإدرار العطاء لهم. فمن أين يعطى هؤلاء إذا »؟ قسمت الأرضون والعلوج .

“And [also for] those who were settled in Al-Madinah and [adopted] the faith before them. They love those who emigrated to them.” (TMQ 59:9) who are the Ansar specifically, and then was not content until others were joined to them and so said: “And [there is a share for] those who came after them.”, which is general encompassing everyone who came after them, and in this manner the booty was made for all of those mentioned. So this was Umar’s (ra) evidence regarding that the land whose inhabitants had not embraced Islam and was opened through conquest would become a wealth for all of the Muslims until the Day of Judgement, and that the Imam possesses its benefits for the sake of the people. He consulted with the Muslims, and they differed, and so he called for ten of the leaders and respected people from the Ansar, five from Al-Aws and the other five from Al-Khazraj, and he said to them: . وقد رأيت أن أحبس أرضين بعلوجها، وأضع فيها الخراج، وفي رقابهم « الجزية يؤدونها، فتكون فيئاً للمسلمين المقاتلة والذرية من بعدهم. أرأيتم هذه الثغور لا بد لها من رجال يلزمونها، أرأيتم هذه المدن العظام كالشام والجزيرة والكوفة والبصرة ومصر لا بد لها أن تشحن بالجي وش وإدرار العطاء لهم. فمن أين يعطى هؤلاء إذا »؟ قسمت الأرضون والعلوج .

"Nilifikiri nipaswe kuwaacha makafiri kwenye ardhi, na kuweka kodi ya ardhi (Kharaj) juu yake, na Jizya shingoni mwao walipe, na hivyo itakuwa ni ngawira kwa Waislamu waliopigana na kwa watoto wao baada yao. Je, mnaziona hizi mipaka inayohitaji watu wa kuzilinda? Je, mnayaona haya miji mikubwa kama Ash-Sham, Al-Jazeera, Kufa, Basra na Misri ambayo inapaswa kujazwa askari, na fedha inapaswa kutumika juu yake? Basi tutapata wapi fedha ikiwa tutagawanya ardhi na makafiri?" (Kama alivyopokea Abu Yusuf katika Al-Kharaj) Basi wote wakasema:

“I thought I should keep the infidels on the land, and put a land tax (Kharaj) upon it, and a Jizya upon their necks to pay, and so it would be a booty for the Muslims who fought and for their offspring after them. Do you see these frontiers that require men to defend them?, do you see these large cities like As-Sham, Al-Jazeera, Kufa, Basra and Misr which have to be loaded with soldiers, and money has to be spent upon them?, so from where will we get the money if we divide the land and the infidels?” (As reported by Abu Yusuf in Al-Kharaj) So all of them said:

. الرأي رأيك، فنعم ما قلت وما رأيت .

"Maoni yako ni maoni yetu, yale uliyosema na uliyoyaona ni sahihi." Kwa hiyo, kutajwa kwa Umar (ra) kwa aya hiyo, na sababu kwamba kuacha ardhi hiyo kungemaanisha kuwa ingekuwa mapato endelevu kwa Bayt al-Mal, kulikuwa ushahidi wenye nguvu. Kwa msingi huo, ardhi iliyotekwa ilichukuliwa kuwa ardhi ya Kharājiyyah; ilimilikiwa na Dola, na wakazi wake waliitumia.

“Your opinion is our opinion, what you have said and seen is correct”. Therefore, Umar’s (ra) citation of the verse and the reason that leaving the land would mean it would be continuous revenue for the Bayt Al-Mal was powerful evidence, and accordingly the land that was conquered was considered as a Kharajiyyah land; it was owned by the State and its inhabitants utilised it.

Hii ni kanuni bila kujali kama ardhi ilitekwa kwa nguvu, kama ardhi ya Iraq, au kwa makubaliano, kama mji wa Bayt Al-Maqdis. Hata hivyo, katika hali ambayo ardhi ilitekwa kwa makubaliano, ikiwa makubaliano hayo yalibainisha kiasi fulani cha kodi, basi ni wajibu kushughulika kwa msingi wa makubaliano hayo, kwa sababu ya maneno ya Mtume ﷺ:

This is the rule irrespective of whether the land was conquered through force such as the land of Iraq, or through agreement, such as the city of Bayt Al-Maqdis. However, in the situation that the land was conquered through agreement, if the agreement stipulated a certain amount of tax then it is obligatory to interact upon the basis of that agreement, due to the words of the Messenger (pbuh) :

. إِنَّكُمْ لَعَلَّكُمْ تُ قَاتِلُونَ قَ وْماً فَ يَتَّ قُونَكُمْ بِأَمْوَالِهِمْ دُونَ أَنْ فُسِهِمْ وَأَبْ نَائِهِمْ « » وَيُصَالِحُونَكُمْ عَلَى صُلْحٍ فَلاَ تَأْخُذُوا مِنْهُ فَ وْقَ ذَلِكَ، فَإِنَّهُ لاَ يَحِلُّ لَكُمْ .

Hakika utapigana na watu, nao watajiokoa wao wenyewe na watoto wao kwa mali yao, kisha watafanya amani nawe, basi usichukue kutoka kwao chochote zaidi, kwa sababu si halali kwako.” Abu ‘Ubayd alisema kuhusu hadithi hii: Sunnah katika ardhi iliyofunguliwa kwa mkataba ni kwamba haitatozwa zaidi ya kile kilichokubaliwa, hata kama wao walikuwa na uwezo wa zaidi ya hapo, kutokana na kauli yake:

“Truly you may fight a people, and they will save themselves and their children by their property, and then they conclude peace with you, so do not take anything more from them, because it is not lawful to you”. Abu ‘Ubayd said regarding this narration: the Sunnah in the land opened by treaty is that it is not worked more than what was agreed, even if they were capable of more than that, due to his words:

.» فَلاَ تَأْخُذُوا مِنْهُ فَ وْقَ ذَلِكَ، فَإِنَّهُ لاَ يَحِلُّ لَكُمْ « .

“basi usichukue chochote tena kutoka kwao, kwa sababu si halali kwako,” ameipokea Abu ‘Ubayd katika Al-Amwal, na ingawa kuna msimulizi asiyejulikana katika mnyororo wa wapokezi, Maswahaba wote walishikamana na kuacha ardhi iliyofunguliwa kwa sulhu kwa mujibu wa sharti la sulhu ambayo ilifunguliwa nayo, kama inavyotokana na riwaya hiyo. » وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا « . "Na Waislamu watashikamana na masharti yao, isipokuwa sharti lililohalalisha lililoharamishwa, au kuharamisha lililohalalishwa." Hadithi hii ameipokea At-Tirmidhi, na akasema kuwa ni Hasan Sahih, kutoka kwa Kathir bin ‘Abdullah (SWT) bin ‘Amru bin Al-‘Awf Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, na inatumika hapa.

“so do not take anything more from them, because it is not lawful to you”, reported by Abu ‘Ubayd in Al-Amwal, and even though there is an unknown narrator in the chain, the companions all adhered to leaving the land opening by treaty according to the treaty it was opened with, as from the narration .» وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا « . "And the Muslims will be held to their conditions, except the conditions that make the lawful unlawful, or the unlawful lawful.” which Al-Tirmidhi reported and said was Hasan Sahih, from Kathir b. ‘Abd Allah (swt) b. ‘Amru b. Al-‘Awf Al-Muzani from his father from his grandfather, and is applied here.

Ikiwa hakuna sharti lililowekwa kama ilivyotokea kwa Bayt Al-Maqdis, basi inashughulikiwa kama ardhi iliyotekwa kwa nguvu, kwani ni ngawira kwa Waislamu.

If no condition is made as happened with Bayt Al-Maqdis then it is treated like the land which was conquered through force, since it is booty for the Muslims.

Yote haya yanatumika nje ya Rasi ya Arabia. Kuhusu Rasi ya Arabia, ardhi yake yote inachukuliwa kuwa ardhi ya ‘Ushriyyah, kwa sababu Mtume ﷺ aliiteka Makkah kwa nguvu, akaiacha ardhi yake kwa wakazi wake, wala hakuweka kodi yoyote ya ardhi juu yao. Hii ni kwa sababu kodi ya ardhi ni kama vile Jizya ilivyo juu ya mtu binafsi, kwa hiyo haikuanzishwa katika ardhi ya Waarabu kwa namna ile ile ambayo Jizya haikuanzishwa juu yao, kwa sababu washirikina miongoni mwa Waarabu walikuwa na uchaguzi wa kuukubali Uislamu au upanga.

All of this applies outside of the Arabian Peninsula. As for the Arabian Peninsula, all of its land is considered to be ‘Ushriyyah land since the Prophet conquered Makkah through force and left its land to its inhabitants, and did not impose any land tax upon them. This is because the tax is upon the land in the way that the Jizya is upon the individual, and so it is not established in the Arab land in the same way that no Jizya was established upon them, because the idol worshippers from the Arabs had the choice of either embracing Islam, or the sword:

"Mtapigana nao, au watasilimu." (TMQ 48:16), na kwa hivyo ardhi yao ni ya 'Ushriyyah wala si ya Kharajiyyah, kama ilivyo ardhi yoyote ambayo wakazi wake wamesilimu.

“You may fight them, or they will embrace Islam.” (TMQ 48:16), and, accordingly, their land is ‘Ushriyyah and not Kharajiyyah, just like any land whose inhabitants embraced Islam.

Ardhi ya ‘Ushriyyah ina Zakat juu yake, nayo ni kwamba Serikali huchukua asilimia 10 ya mazao yake halisi ikiwa imemwagiliwa kwa njia za asili, na ikiwa imemwagiliwa kwa kumwagilia kwa mikono au umwagiliaji wa kiviwanda basi huchukuliwa asilimia 5 ya mazao halisi. Muslim amepokea kutoka kwa Jabir aliyesema:

The ‘Ushriyyah land has Zakah upon it, which is that the State takes 10 per cent of its actual produce if it is irrigated by natural means, and if it is irrigated by watering or industrial irrigation then 5 per cent of the actual produce is take. Muslim reported from Jabir who said:

.» فِيمَا سَقَتْ الأَنْ هَارُ وَالْغَيْمُ الْعُشُورُ، وَفِيمَا سُقِيَ بِالسَّانِيَةِ نِصْفُ الْعُشْرِ «.

"Zaka ya-asilimia kumi inatolewa kwa kile kinachonyweshwa kwa mito au mvua, na ya-asilimia tano kwa kile kinachonyweshwa kwa ngamia." Zaka hii ya kumi inachukuliwa kuwa Zakat na inapaswa kuwekwa katika Bayt Al-Mal, na haipaswi kutumiwa isipokuwa kwa mojawapo ya makundi manane yaliyotajwa katika aya hiyo.

“A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels.”. This tenth is considered Zakah and is to be placed in the Bayt Al-Mal, and should not be spent except upon one of the eight categories mentioned in the verse:

"Sadaka za Zakat ni kwa ajili ya maskini tu na kwa wahitaji, na kwa wale wanaoajiriwa kuzikusanya, na kwa kuwaunganisha mioyo [kwa Uislamu], na kwa kuwakomboa watumwa [au mateka], na kwa wale walio na madeni, na kwa njia ya Allah (swt), na kwa msafiri [aliyekwama njiani] - ni faradhi iliyowekwa na Allah (swt). Na Allah (swt) ni Mjuzi, Mwenye hekima." (TMQ 9:60). Imepokewa kutoka kwa Al-Hakim, Al-Bayhaqi na Al-Tabarani kutoka kwa simulizi ya Abu Musa na Mu'adh, wakati Mtume ﷺ alipowatuma kwenda Yemen ili wawafundishe watu masuala ya Dini, hivyo akasema:

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah (swt) and for the [stranded] traveller - an obligation [imposed] by Allah (swt). And Allah (swt) is Knowing and Wise.” (TMQ 9:60). It is reported from Al- Hakim, Al-Bayhaqi and Al-Tabarani from the narration of Abu Musa and Mu’adh when the Prophet sent them to Yemen, to teach the people the issues of the Deen, and so he said:

. » لاَ تَأْخُذَا الصَّدَقَةَ إِلاَّ مِنْ هَذِهِ الأَرْبَ عَةِ: الشَّعِيرِ، وَالْحِنْطَةِ، وَالزَّبِيبِ، وَالتَّمْرِ « .

"Usichukue zakat yoyote isipokuwa kutoka katika mazao haya manne: shayiri, ngano, zabibu kavu na tende."

“Do not take any Zakah except on these four crops: barley, wheat, raisins and dates.”.

Kuhusu ardhi ya Kharajiyyah, kodi ya Al-Kharaj inatumika. Dola inachukua kiasi maalum kutoka kwa mmiliki wa ardhi, ambacho kimebainishwa na kukomewa kulingana na mazao ya takriban ya ardhi chini ya hali za kawaida, wala si kulingana na mazao halisi. Kinakadiriwa kulingana na uwezo wake wa kuzalisha, ili mmiliki wa ardhi wala Bayt Al-Mal (hazina ya umma) asipate hasara. Kharaj inachukuliwa kutoka kwa mmiliki kila mwaka, bila kujali kama ardhi imelimwa au la, na bila kujali kama ni yenye rutuba au isiyo na rutuba. Abu Yusuf ameripoti katika Al-Kharaj kutoka kwa ‘Amru b. Maymun na Harithah b. Madrib, akisema:

As for the Kharajiyyah land, the tax of Al-Kharaj is applied. The State takes a specific amount from the owner of the land, which is specified and limited according to the approximate produce of the land in usual circumstances, and not upon the actual produce. It is calculated according to its potential, in order that neither the owner of the land nor the Bayt Al-Mal (treasury) is disadvantaged. The Kharaj is taken from the owner each year, irrespective of whether the land was cultivated or not, or whether it was fertile or barren. Abu Yusuf reported in Al-Kharaj from ‘Amru b. Maymun and Harithah b. Madrib, saying:

. بعث عمر بن الخطاب )رضي الله تعالى عنه( عثمان بن حنيف على السواد، « » وأمره أن يمسحه، فوضع على كل جريب عامرٍ أو غامرٍ، مما يعمل مثله، درهماً وقفيز اً .

"Umar Bin Al-Khattab alimtuma 'Uthman Bin Hanif kwenda Sawad, na akamwamuru kuipima, hivyo akaweka kodi ya dirham moja na qafiz moja kwa kila sehemu ya ardhi inayolimwa." Al-Hujaj b. Arta'a alisimulia kutoka kwa Ibn Awf:

“Umar Bin Al-Khattab sent ‘Uthman Bin Hanif to Sawad, and commanded him to survey it, and so he placed tax of a Dirham and a qafiz upon each part of arable land”. Al-Hujaj b. Arta’a from Ibn Awf narrated:

. مسح السواد، ما دون جبل حلوان، فوضع على  أن عمر بن الخطاب « » كل جريب عامرٍ أو غامرٍ يناله الماء بدلو أو بغيره، زُرع أو عُطّل، درهماً وقفيزاً واحد اً .

"Umar b. Al-Khattab aliipima ardhi ya Sawad, chini ya mlima Hilwan, na dirham moja na qafiz moja viliwekwa juu ya kila sehemu ya ardhi inayolimika (au ardhi iliyozama kwa maji) ambayo maji yalifikia kwa ndoo au kwa chochote kingine, iwe ililimwa au haikulimwa." (imesimuliwa na Abu Yusuf katika Al-Kharaj).

“Umar b. Al-Khattab surveyed the land of Sawad, below mountain Hilwan, a Dirham and a qafiz was placed upon each part of arable land (or sunken by water land) that water reached by bucket or anything else, whether it was cultivated or not.” (reported by Abu Yusuf in Al-Kharaj).

Kuhusu kutoza kodi ya ardhi ya Kharajiyyah, hii ni kwa sababu neno "Al-Kharaj" ni neno la kukodisha na mapato, kama lilivyotumika katika maneno ya Mtume ﷺ:

As for imposing the tax upon the Kharajiyyah land, this is because the tax (Al-Kharaj) is the word for leasing and revenue, as used in the words of the Prophet :

.» الْخَرَاجُ بِالضَّمَانِ « .

“Mazao ni ya yule anayewajibika” (imepokewa na Ahmad na waandishi wa vitabu vya Sunan, na Al-Tirmidhi alisema ni Hasan Sahih, na vilevile Al-Hakim aliithibitisha na Al-Dhahabi akakubaliana naye). Na ardhi hapa inamilikiwa na Bayt Al-Mal. Kisha hutolewa kwa watu ili waitumie, na kodi hutozwa juu yao ambayo ni kiasi kilichowekwa kila mwaka, hivyo ni kama kukodisha kwao, ndiyo maana hesabu yake huachwa kwa Khalifah, lakini haiwezi kuzidi kile ardhi inachoweza kuzalisha. Kharaj huwekwa katika Bayt Al-Mal katika sehemu isiyo ya Zakah, na hutumiwa katika kila jambo ambalo Dola inaona inafaa, kama mali nyingine.

“the produce is for the responsible” (reported by Ahmad and the authors of the books of sunan, and Al-Tirmidhi said it was Hasan Sahih and similarly Al-Hakim authenticated it and Al- Dhahabi agreed with him). And the land here is owned by the Bayt Al-Mal. Then, it is given to the people in order to utilise it, and a tax is levied upon them which is for a fixed amount annually, and so it is just like a lease for them, which is why its calculation is left to the Khalifah, but it cannot exceed what the land is able to produce. The Kharaj is put in the Bayt Al-Mal in other than the Zakah section, and it is spent upon all aspects the State sees fit like the other wealth.

Kharaj iliyowekwa juu ya ardhi iliyotekwa kwa nguvu inabaki milele, hivyo watu wakisilimu au wakiiuza ardhi hiyo kwa Waislamu, Kharaj haifutwi, kwa kuwa sifa yake ya kuwa ardhi iliyofunguliwa kwa vita inabaki hadi mwisho wa dunia. Ni wajibu kwao kulipa 'Ushr pamoja na Kharaj, kwa kuwa Kharaj ni haki juu ya ardhi na 'Ushr ni haki inayowajibishwa juu ya mazao ya ardhi ya Muislamu kulingana na aya na simulizi. Hakuna mgongano kati ya haki hizi mbili, kwa kuwa zinawajibishwa kutokana na sababu mbili tofauti. Kuhusu kile ambacho Hanafi wanakitumia kama dalili ya kutokukusanywa kwa 'Ushr na Kharaj, ni simulizi wanayoipokea kutoka kwa Mtume wa Allah ﷺ,

The Kharaj imposed upon the land which was conquered by force remains forever, and so if the people embraced Islam or sold the land to Muslims, the Kharaj is not voided, since its characteristic of being opened by conquest remains until the end of time. It is obligatory upon them to pay the 'Ushr with the Kharaj, since the Kharaj is a right upon the land and the 'Ushr is a right obligated upon the produce of the land of the Muslim according to the verses and narrations. There is no contradiction between these two rights, since they are obligated due to two different causes. As for what the Hanafis use as proof for the non-joining between 'Ushr and Kharaj, the narration they report from the Messenger of Allah (pbuh)

. )لا يجتمع عشر وخراج في أرض مسلم( . (Ushuru na Kharaji haviwezi kukusanywa pamoja katika ardhi ya Muislamu) – hii si hadithi, wala haijathibitishwa na mkusanyaji yeyote wa hadithi kutoka kwa maneno ya Mtume ﷺ.

. )لا يجتمع عشر وخراج في أرض مسلم( . (The 'Ushr [land Zakah] and Kharaj [land tax] are not combined in the land of a Muslim) – this is not a narration, and is not confirmed by any of the collectors of narrations from the words of the Messenger (pbuh) .

Kwa hiyo malipo ya Kharaj yanaanza kwanza. Iwapo baada ya kulipa Kharaj kutabaki mazao na matunda yanayofikia Nisab (kiwango kilichowekwa cha chini) ambacho Zakah inapaswa kulipwa juu yake, basi Zakah inatozwa. Iwapo hayafikii Nisab, basi hakuna Zakah juu yake.

So the payment of Kharaj is started first. If after paying Kharaj there remains crops and fruits which reach the Nisab (prescribed minimum amount) on which Zakah has to be paid, then the Zakah is exacted. If it does not reach the Nisab then there is no Zakah on him.

Ikiwa Mwislamu anamiliki ardhi ya ‘Ushriyyah, basi lazima alipe Zakah kwa msingi wa asilimia 10 au asilimia 5. Na ikiwa anamiliki ardhi ya Kharajiyyah, basi lazima alipe Kharaj na Zakah, yaani asilimia 10 au asilimia 5.

If the Muslim owns ‘Ushriyyah land, then he has to pay the Zakah upon the basis of either 10 per cent or 5 per cent, and if he owns Kharajiyyah land then he has to pay both Kharaj and Zakah, in other words, 10 per cent or 5 per cent.

Ikiwa kafiri anamiliki ardhi ya Kharajiyyah basi analazimika kulipa Kharaj, na ikiwa anamiliki ardhi ya 'Ushriyyah basi analazimika kulipa Kharaj na si 'Ushr, kwa kuwa ardhi haipaswi kuachwa bila kutumika, na kwa kuwa yeye si miongoni mwa wale ambao 'Ushr inawalazimu, hivyo Kharaj inawekwa juu yake.

If a disbeliever owns Kharajiyyah land then he has to pay Kharaj and if he owns ‘Ushriyyah land then he must pay Kharaj and not ‘Ushr since the land must not be left unused, and since he is not from those upon whom the ‘Ushr applies so then Kharaj is assigned.

Kuhusu mtu yeyote atakayehuisha ardhi iliyokufa katika ardhi ya Kharaj, ambayo hapo awali ilikuwa ikilipiwa Kharaj kabla ya kuwa ardhi iliyokufa, basi inakuwa ardhi ya Kharajiyyah, bila kujali kama aliyeihuisha alikuwa Mwislamu au asiye Mwislamu.

As for whoever revives a dead land from the Kharaj land, which previously had Kharaj paid upon it before it became dead land, then it becomes Kharajiyyah land, irrespective of whether it was a Muslim or non-Muslim who revived it.

Hii ni ikiwa ilihuishwa kwa ajili ya kilimo. Lakini ikiwa ilikuwa kwa ajili ya makazi, au kwa kuanzisha viwanda, maghala au mazizi, basi Al-'Ushr wala Al-Kharaj havitatumika juu yake, bila kujali kama ardhi hiyo mwanzoni ilikuwa ya 'Ushr au ya Kharaj. Wakati masahaba walipoyafungua Iraq na Misri, walizijenga Kufa, Basra na Fustat, ambazo wakati wa Umar (ra) zilikuwa zimeshakaliwa, na wengine wakaja wakakaa pamoja nao, wala hawakuwatoza Al-Kharaj, wala Zakah haikulipwa kutokana nayo, kwa kuwa haiwajibiki juu ya nyumba na majengo.

This is if it was revived for the sake of agriculture. However, if it was for residential purposes or to establish factories, storehouses or pens, then neither ‘Ushr nor Kharaj would apply to it, irrespective of whether the land was originally for ‘Ushr or Kharaj. When the companions opened Iraq and Egypt, they developed Kufa, Basra and Fustat, which were then inhabited at the time of Umar (ra), and others came and inhabited the areas with them, and they did not charge them Al-Kharaj, and nor was Zakah paid from it since it is not obliged upon homes and buildings.

Inaruhusiwa kuuza na kurithi ardhi ya 'Ushriyyah na Kharajiyyah kutoka kwa wamiliki wake, kwa sababu ni milki halisi ya mmiliki wake, na hivyo kanuni zote zinazohusu umiliki zinatumika juu yake. Kwa upande wa ardhi ya 'Ushriyyah hili liko wazi, na kwa upande wa ardhi ya Kharajiyyah, umiliki wake ni sawa na umiliki wa ardhi ya 'Ushriyyah bila tofauti yoyote kati yao kwa mtazamo wa umiliki, isipokuwa katika mambo mawili: kwanza, kuhusu kitu kinachomilikiwa, na pili, kuhusu kile kinachowajibika juu ya ardhi. Kwa upande wa kitu kinachomilikiwa, mmiliki wa ardhi ya 'Ushriyyah anamiliki ardhi yenyewe pamoja na mazao yake, ilhali mmiliki wa ardhi ya Kharajiyyah anamiliki mazao pekee. Kwa hiyo, ikiwa mmiliki wa ardhi ya 'Ushriyyah atataka kuitoa kama sadaka, anaruhusiwa kufanya hivyo wakati wowote anapotaka. Lakini mmiliki wa ardhi ya Kharajiyyah hawezi kufanya hivyo, kwa kuwa ili kutoa kitu chochote kama wakfu, ni sharti kwamba mtoaji awe na umiliki wa kitu chenyewe, na mmiliki wa ardhi ya Kharajiyyah hana umiliki wa ardhi yenyewe bali anamiliki mazao yake, kwa kuwa hati miliki ya ardhi yenyewe ni ya Bayt Al-Mal.

It is possible to trade and inherit ‘Ushriyyah and Kharajiyyah land from its owners, because it is a literal possession belonging to its owner, and so all the rules regarding possession apply to it. In relation to ‘Ushriyyah land this is clear, and as for Kharajiyyah land then possession of it is the same as possessing ‘Ushriyyah land without any difference between them from the angle of possession, except for two issues: firstly, with respect to what it is that is owned and secondly, with respect to what is obligatory upon the land. As for the issue of what it is that is possessed, the owner of the ‘Ushriyyah land possesses the land itself and its yields, while the owner of the Kharajiyyah land possesses the yields alone. Consequently, if the owner of ‘Ushriyyah land wanted to give it as a charity, he is permitted to do so anytime he wishes. However, the owner of Kharajiyyah land is unable to do so, since in order to give anything as an endowment, it is a condition that the person donating it own the object itself, and the owner of Kharajiyyah land does not own the land itself but rather owns its yields, since the title of the land itself belongs to the Bayt Al-Mal.

Kuhusu suala la kile kilicho wajibu juu ya ardhi, asilimia 10 au 5 inatumika kwa ardhi ya ‘Ushriyyah; yaani, Zakah juu ya kile kilichozalishwa kweli na ardhi, ikiwa kinafikia kiwango cha chini kinachotumika (Nisab). Kodi ya ardhi (Kharaj) inawekwa juu ya ardhi ya Kharajiyyah; yaani, kiasi cha kila mwaka kilichoainishwa na Serikali, bila kujali kama ilipandwa au haikupandwa, kulimwa au haikulimwa, au kama mazao yalivunwa au kulikuwa na ukame. Mambo haya mawili ndiyo tofauti pekee kati ya kanuni zinazohusu ardhi ya ‘Ushriyyah na ya Kharajiyyah, na hakuna kingine kinachotofautisha kati yake, hivyo kanuni zao ni zilezile, ambazo ni kanuni zinazohusu umiliki wa mali. Kwa hiyo, ardhi, iwe ya ‘Ushriyyah au ya Kharajiyyah, ina haki ya kubadilishwa kwa njia yoyote ya miamala ya Shari’ah kama mikataba na mingineyo, na kurithiwa kutoka kwa wamiliki wake kama aina nyingine zote za mali.

And as for the issue of what is obligatory upon the land, the 10 or 5 per cent is applicable to the ‘Ushriyyah land; in other words, the Zakah upon what was actually produced by the land if it reaches the minimum applicable amount (Nisab). The land tax (Kharaj) is imposed upon the Kharajiyyah land, in other words, the annual amount specified by the State, irrespective of whether it was planted or not, cultivated or not, or whether the crop was harvested or there was a drought. These two issues are the only differences between the rules regarding the ‘Ushriyyah and Kharajiyyah land, and there is nothing apart from them which differentiates between the two, and so the rules regarding them are the same, which are the rules regarding possession of wealth. Therefore, the right is there for the land, whether ‘Ushriyyah or Kharajiyyah, to be exchanged by means of any of the types of Shari’ah transactions such as contracts and so on, and for them to be inherited from their owners like all other types of wealth.