6 Kharaj

6 Kharaj - Mali za Dola ya Khilafah | Quran Course

"Kile ambacho Mwenyezi Mungu (subhanahu wa ta'ala) amempa Mtume Wake (ﷺ) (na kumchukulia) kutoka kwa watu wa miji, ni cha Mwenyezi Mungu na cha Mtume Wake (ﷺ), kwa jamaa wa karibu, mayatima, maskini na msafiri; ili lisibaki likizunguka miongoni mwa matajiri kati yenu. Basi chukueni yale anayowapa Mtume (ﷺ), na jiepusheni na yale anayowakataza. Na mcheni Mwenyezi Mungu; kwani Mwenyezi Mungu ni mkali wa kuadhibu. (Sehemu fulani ni haki) ya Muhajirina maskini, wale waliofukuzwa kutoka majumbani mwao na mali zao, wakitafuta fadhila kutoka kwa Mwenyezi Mungu na radhi Yake, na kumsaidia Mwenyezi Mungu na Mtume Wake (ﷺ): hao ndio wakweli kweli; Na wale waliokuwa na makao kabla yao (huko Madinah) na walikuwa wameikubali imani, huwapenda wale waliokuja kwao kutafuta hifadhi, wala hawana tamaa mioyoni mwao kwa yale waliyopewa (hao wa mwisho), bali huwapa kipaumbele kuliko nafsi zao wenyewe, ijapokuwa umaskini ulikuwa ndio hali yao wenyewe. Na wale walioepushwa na choyo cha nafsi zao, hao ndio wenye kufanikiwa. Na wale waliokuja baada yao husema: “Mola wetu! Tusamehe, na ndugu zetu waliotutangulia katika imani.”" [Al-Hashr: 7-10]

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

Aya hizi zimetumiwa na ‘Umar kuunga mkono hoja yake ya kutogawanya ardhi ya Iraq, Ash-Sham na Misri miongoni mwa wapiganaji, kama alivyoomba Bilal, Abdul Rahman na Al-Zubayr. Waliomba agawanye ardhi hizi ambazo Allah (swt) aliwapa kwa msaada wa panga zao, wakisema kwamba hivi ndivyo Mjumbe wa Allah ﷺ alivyofanya kwa ardhi ya Khaybar, kwani aligawanya ardhi hiyo miongoni mwa wapiganaji baada ya kuishinda. Inasimuliwa kwamba ‘Umar alisema kwa Ansar, alipowaita kuwashauri, akiunga mkono hoja yake: “Nimeamua kufanya ardhi na miti yake kuwa mali isiyoweza kuuzwa wala kuhamishwa, na kuwawekea Kharaj, na kwa wamiliki wake Jizya; hizi zitakuwa Fai’ kwa Waislamu, iwe ni wapiganaji, watoto wao na wale watakaokuja baada yao. Je, hamuoni kwamba mipaka hii (mistari ya mbele) inahitaji kulindwa na askari? Je, hamuoni kwamba miji hii mikubwa ya Ash-Sham, Al-Jazira, Al-Kufa, Basra na Misri inahitaji kuimarishwa kwa vikosi vya kijeshi ambavyo tunapaswa kuwakarimu? Tutawapa kutoka wapi, ikiwa ardhi na miti vingegawanywa?” Kisha ‘Umar aliunga mkono hoja yake kwa ushahidi kutoka Qur’ani. Alisoma aya za Al-Fai’ hadi alipofikia kauli ya Allah (swt):

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

Ni kodi ya Kharaj inayotozwa juu ya kila ardhi ambayo wakazi wake wamefanyiwa mkataba wa amani. Itakuwa chini ya mkataba wa amani uliokubaliwa kati ya Waislamu na watu ambao walifanya nao amani. Ikiwa mkataba wa amani ulikuwa kwa msingi kwamba ardhi ni yetu au kwamba unawaruhusu wakazi wake kuishi humo kwa malipo ya Kharaj ambayo watailipa, basi Kharaj hii itabaki milele juu ya ardhi hii, na ardhi yake itabaki kuwa ardhi ya Kharaj hadi Siku ya Hukumu, hata kama ilihamishiwa kwa Waislamu kupitia wakazi kusilimu au kwa Waislamu kuinunua, n.k.

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

Lakini ikiwa mkataba wa amani ulikuwa juu ya msingi kwamba ardhi ni yao, na kwamba itabaki mikononi mwao, na kwamba watakaa humo kwa kiasi kinachojulikana cha Kharaj kitakachowekwa juu yao, basi Kharaj hii itakuwa katika nafasi ya Jizya. Katika hali hii itakoma ikiwa watasilimu au kuuza ardhi kwa Waislamu, kwa sababu ya kauli ya Allah (SWT): “Na tekelezeni ahadi. Hakika ahadi itaulizwa.” [Al-Isra: 34] Pia ni kwa sababu ya kauli ya Mtume ﷺ: ‘Waislamu wamefungwa na masharti yao’. Ama ikiwa wameuza ardhi yao kwa kafiri, basi Kharaj itabaki na haitakoma, kwa sababu kafiri ni miongoni mwa watu wa Kharaj na Jizya.

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

Kharaj ni tofauti na 'Ushr. 'Ushr ni kile kinachochukuliwa kutoka kwenye mazao ya ardhi ya 'Ushr, na ardhi za 'Ushr ni:

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

a. Rasi ya Uarabuni, kwa sababu wakazi wake walikuwa miongoni mwa waabudu masanamu, na hakukubaliwa chochote kutoka kwao isipokuwa Uislamu. Mtume wa Allah ﷺ hakuwawekea Kharaj yoyote, ingawa alikuwa amepigana na kuzishinda sehemu kadhaa katika rasi hiyo.

a. The Arabian Peninsula, because its inhabitants were from the worshippers of idols, and nothing was accepted from them except Islam and the Messenger of Allah (saw) did not impose any Kharaj on them even though he had fought and conquered a number of places in the peninsula.

b. Nchi yoyote ambayo wakazi wake wamesilimu, kama Indonesia na Asia ya Kusini-Mashariki. Mjumbe wa Mwenyezi Mungu ﷺ alisema: "Nimeamrishwa kupigana na watu mpaka waseme 'Hakuna mungu isipokuwa Mwenyezi Mungu' (SWT). Yeyote atakayesema 'Hakuna mungu isipokuwa Mwenyezi Mungu' (SWT), basi maisha yake na mali yake yako salama kwangu isipokuwa kwa haki ya mali yake, na hesabu yake itakuwa kwa Mwenyezi Mungu (SWT)." Ardhi iko katika nafasi ya mali.

b. Any land whose inhabitants embraced Islam like Indonesia and South East Asia. The Messenger of Allah (saw) siad: ‘I have been ordered to fight the people until they say ‘there is no god but Allah (swt)’. Whoever says ‘there is no god but Allah (swt)’ then his life and property are safe from me except for the right on his property and his reckoning will be with Allah (swt)’. The land is in the position of property.

c. Kila ardhi iliyofunguliwa kwa nguvu na kugawanywa na Khalifah miongoni mwa wapiganaji wa Kiislamu. Hii ni kama ardhi ya Khaybar. Hii inatumika pia kwa ardhi iliyoachwa kwa kiasi mikononi mwa wapiganaji wa Kiislamu, kama vile 'Umar alivyoruhusu jeshi la Ash-Sham kumiliki kingo za mto Irbid huko Hums, na Marj Barada huko Damascus.

c. Every land opened by force and divided by the Khalifah between the Muslim fighters. This is like the land of Khaybar. This applies to lands partially left in the hands of Muslim fighters, as ‘Umar allowed the army of Ash-Sham to gain possession of the shores of the Irbid river in Hums, and Marj Barada in Damascus.

d. Kila ardhi ambayo wakazi wake wamefikiwa na mkataba wa amani kwamba tutaiacha ardhi hiyo mikononi mwao kwa malipo ya Kharaj watakayolipa. Itakuwa ardhi ya 'Ushri ikiwa watasilimu, au watauza kwa Muislamu.

d. Every land with whose inhabitants a peace treaty has been signed that we leave their land in their possession in return for a Kharaj which they will pay. It will become ’Ushri land if they embrace Islam or sell it to a Muslim.

e. Kila ardhi iliyokufa ambayo imehuishwa na Muislamu. Alisema: ‘Yeyote atakayehuisha ardhi isiyokuwa mali ya mtu yeyote, basi yeye ndiye mwenye haki zaidi nayo’. Bukhari alipokea Hadithi hiyo hiyo kwa maneno: ‘Yeyote atakayeishi katika ardhi isiyokuwa mali ya mtu yeyote, basi yeye ndiye mwenye haki zaidi nayo’.

e. Every dead land which has been revived by a Muslim. He said: ‘Whosoever revives a land that belongs to nobody then he is more deserving of it’. Bukhari reported the same Hadith with the words: ‘Whosoever inhabits a land that belongs to nobody he is more deserving of it’.

Ardhi hii ya 'Ushr inabaki kuwa ya 'Ushr na haibadiliki kuwa ya Kharaj isipokuwa pale kafiri anaponunua ardhi ya 'Ushr kutoka kwa Mwislamu katika nchi ya 'Unwah (yaani ardhi iliyofunguliwa kwa nguvu). Katika hali hiyo atalazimika kulipa Kharaj, na hatalazimika kulipa 'Ushr. Hii ni kwa sababu 'Ushr ni Zakat, na makafiri si miongoni mwa watu wa Zakat kwani ni Sadaqah (ibada) na utakaso kwa Mwislamu. Kuhusu kafiri anayenunua ardhi ya 'Ushr kutoka kwa Mwislamu katika nchi isiyo ya 'Unwah, atalipa Kharaj na si 'Ushr. Hii ni kwa sababu ardhi ya 'Ushr haina Kharaj, na kafiri hana wajibu wa kulipa Zakat. Hili linafanana na hali ya kafiri anaponunua mifugo kutoka kwa Mwislamu, ambapo hakuna Zakat juu yake.

This ‘Ushr remains as ‘Ushr and does not change to being Kharaj except when a Kafir buys a Ushri land from a Muslim in the land of ‘Unwah (ie land opened by force). Then he will have to pay the Kharaj and he will not be required to pay the ’Ushr. This is because ’Ushr is Zakat and the Kuffar are not from the people of Zakat for it is Sadaqah (worship) and a purification for the Muslim. As for if a Kafir buys an ‘Ushri land from a Muslim in a land other than a land of ‘Unwah then then he will pay Kharaj and not the ’Ushr. This is because the ’Ushri land has no Kharaj and the Kafir is not required to pay Zakat. This is similar to the case when a Kafir buys a cattle from a Muslim there is no Zakat on him.

Kharaj hutozwa tangu mwanzo juu ya ardhi ya ‘Unwah (iliyofunguliwa kwa nguvu) ambayo makafiri walikuwa wakiimiliki wakati ilipotekwa. Ikiwa ardhi hiyo inaendelea kuwa mikononi mwa makafiri, basi Kharaj italipwa kwayo, iwe ardhi hiyo imelimwa au la. Haitakuwa na ’Ushr kwa sababu ’Ushr ni Zakat, na makafiri hawalipi Zakat. Wakisilimu au kuiuza kwa Muislamu, Kharaj haiondoki, kwa kuwa sifa yake ya kuwa ardhi iliyofunguliwa kwa nguvu inabaki milele. Hivyo wanapaswa kulipa ’Ushr pamoja na Kharaj. Hii ni kwa sababu Kharaj ni haki ya lazima juu ya ardhi, na ’Ushr ni haki ya lazima juu ya mazao ya ardhi inayomilikiwa na Muislamu, kwa mujibu wa Aya na Hadith. Hakuna mgongano kati ya haki hizo mbili kwa kuwa zimekuwa za lazima kwa sababu mbili tofauti. Hili linafanana na hali ya Muislamu aliye katika Ihram (hali ya kujitenga kwa ibada) anayeua, ndani ya Haram (maeneo matakatifu), mnyama wa uwindaji anayemilikiwa na mtu fulani; basi analazimika kulipa thamani yake kwa mmiliki wake, pamoja na adhabu inayomlazimu kwa Allah (SWT). Kuhusu dalili ambayo Hanafi wanaitaja kukataza kuchanganya ’Ushr na Kharaj, ni Hadith wanayoipokea kutoka kwa Mtume ﷺ: ‘Hakutakuwa na kuchanganya ’Ushr na Kharaj katika ardhi ya Muislamu.’ Hii si Hadith, na wanazuoni wa Hadith hawakuthibitisha kama ni kauli ya Mtume ﷺ.

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

Kwa hiyo malipo ya Kharaj yanatangulizwa kwanza. Ikiwa baada ya kulipa Kharaj yanabaki mazao na matunda yanayofikia Nisab ambayo Zakat inapaswa kulipwa, basi Zakat inatozwa. Ikiwa hayafikii Nisab, basi hakuna Zakat juu yake.

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

Sasa tuko mbali sana na wakati wa ushindi, na idadi kubwa ya watu wamekuwa Waislamu katika nchi zote, ziwe zilitekwa kwa nguvu au kwa mkataba wa amani. Sasa, baada ya kupotea kwa wengi wa madiwani na rejista zilizokuwa zikitofautisha ardhi iliyotolewa, iliyofufuliwa na kukaliwa na watu, na ardhi iliyochukuliwa kwa nguvu au kwa mkataba wa amani, basi tofauti hii inaweza kufahamika kwa njia ifuatayo: kwa kuzingatia hali ya jumla iliyo maarufu zaidi ya ardhi ambayo inajulikana kuwa ilifunguliwa kwa nguvu, au watu wake wameingia katika Uislamu, au imeshughulikiwa kwa namna maalum.

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

Ardhi yote ya Iraq, ikiwemo Kuwait, Iran, India, Pakistan, Afghanistan, Turkistan, Bukhara, Samarqand, nchi ya Ash-Sham, Uturuki, Misri, Sudan na Afrika ya kaskazini, yote haya yanachukuliwa kuwa ardhi ya Kharaj kwa sababu zimefunguliwa kwa nguvu. Kharaj ni lazima ilipwe juu yake na Waislamu na makafiri. Vilevile, ’Ushr ni wajibu kwa Waislamu kuilipa iwapo mazao ya ardhi hiyo ni ya aina ambayo Zakat inawajibika juu yake, au iwapo yanafikia Nisab baada ya kulipa Kharaj, isipokuwa Waislamu wale wanaoweza kuthibitisha kwa dalili na nyaraka kwamba ardhi yao ni ardhi ya ’Ushr. Hao hawatalipa Kharaj, bali watalipa ’Ushr kama Zakat.

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

Kuhusu Rasi ya Uarabuni pamoja na Yemen, Indonesia, Asia ya Kusini-Mashariki na nchi nyingine zinazofanana nazo, hizo ni ardhi ya 'Ushri na si ardhi ya Kharaji. Inapasa tu kutoa 'Ushr, kama Zakat, juu ya mazao ambayo Zakat inawajibika juu yake.

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

Wakati wa kuweka Kharaj, Khalifa lazima ateue watu wenye uzoefu kutoka miongoni mwa watu, wanaojua jinsi ya kupima ardhi, kuithamini na kukadiria mazao yake, kama alivyofanya ‘Umar b. Al-Khattab alipotaka kupima eneo la vijijini vya Iraq (As-Sawad) ili kuweka Kharaj. Alishauriana na Waislamu juu ya nani apewe kazi hii. Akawaambia: “Jambo hili limekuwa wazi kwangu. Basi ni nani mwenye maono na akili za kuiweka ardhi katika kiwango chake sahihi na mahali pake sahihi, na kuwawekea wamiliki wake makafiri kiasi cha Kharaj wanachoweza kumudu?” Wote wakakubaliana juu ya ‘Uthman b. Haneef. Wakasema: “Unaweza kumtuma kwenye kazi zenye umuhimu zaidi. Yeye ni mtu mwenye maono, akili na uzoefu.” Hivyo ‘Umar akamwendea haraka na kumkabidhi jukumu la kupima As-Sawad.

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

Mtu anayepewa jukumu la kukadiria Kharaj lazima azingatie hali halisi ya ardhi: je, ardhi hiyo ina rutuba nyingi, inatoa mazao bora na mengi, au ni ya ubora wa chini na inatoa mazao machache ya ubora wa chini? Je, inanyweshwa kwa mvua, kwa chemchemi na visima, au kwa mifereji na mito? Je, inanyweshwa kwa mvua, kwa mifumo ya kunyunyiza maji au kwa mashine, kwa sababu gharama zake hazifanani? Ni aina gani za mazao na matunda yanayolimwa na kuzalishwa, kwa sababu kuna mazao na matunda yenye bei ghali na thamani kubwa, na mengine ni ya bei nafuu na thamani ndogo? Iko wapi? Je, iko karibu na miji na masoko yake, au iko mbali nayo? Je, ina barabara inayopitika ili ifikiwe na mavuno yake yaweze kupelekwa sokoni, au njia zake ni mbovu na zenye miamba?

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

Mambo haya yote yanapaswa kuzingatiwa na kufuatwa ili ardhi isidhurike wala kulemewa. ʿUmar bin Al-Khattab alimuuliza ʿUthman bin Haneef na Huzayfah bin al-Yaman baada ya kurudi kutoka kupima ardhi na kuweka Kharaj: "Je, mliweka vipi Kharaj juu ya ardhi? Labda mliwalemea watu mliofanya nao kazi kwa mzigo ambao hawawezi kuubeba?" Huzayfah akasema: "Niliacha ziada kidogo." Na ʿUthman akasema: "Niliwaacha dhaifu, kama ningetaka ningeweza kuwatoza kutoka kwao." Pia ni lazima kukumbuka kwamba wamiliki wa ardhi wanaachiwa kiasi fulani kutokana na hali wanazoweza kujikuta ndani yake kwa sababu ya majanga ya kiasili na uharibifu wa mazao. Kama vile tunavyoona Mjumbe wa Allah ﷺ aliamuru kwamba katika kukadiria mazao kwa ajili ya kulipa Zakat, theluthi moja au robo ya mitende iachwe. Alisema: "Punguzeni makadirio, kwani katika mali kuna mirathi, lile lililoathiriwa na baridi (Ariyyah), mazao yanayoanguka na majanga ya kiasili." Kharaj inaweza kuwekwa juu ya ardhi, au inaweza kuwekwa juu ya mazao na matunda. Ikiwekwa juu ya ardhi, basi mwaka wake unahesabiwa kuwa ni mwaka wa mwezi, kwa kuwa ndio mwaka ambao kwao hupimwa nyakati za Zakat, diya, Jizya na nyinginezo kwa mujibu wa Shari‘ah. Ikiwekwa juu ya mazao na matunda, basi kuiva kwa mazao na matunda, na uuzaji wake, ndio mwaka wake na muda wake. Kharaj inaweza kulipwa kwa fedha, au kwa fedha na nafaka, au inaweza kuwa sehemu ya mazao na matunda. Mwaka wake utakuwa wakati mazao na matunda yanapoiva na kuuzwa. Siku hizi inaweza kuwa rahisi zaidi Kharaj kulipwa kwa fedha juu ya ardhi kulingana na kile kinachopandwa juu yake.

All of these matters have to be taken into consideration and observed so that the land is not harmed or overburdened. ’Umar b. Al-Khattab asked ‘Uthman b. Haneef and Huzayfah b. al-Yaman after they had returned from surveying the land and fixed the Kharaj. How did you fix the Kharaj on the land? Perhaps you burdened the people you worked with what they cannot bear? Huzayfah said: “I left some extra.” And ‘Uthman said: “I left the weak ones, if I wanted I could have taken from them.” As well one must bear in mind that land owners are left a certain amount in terms of the circumstances they may be forced into by natural disasters and crop damage. Just as we see the Messenger of Allah (saw) ordered that in estimating the crops for the payment of Zakat that a third or a fourth of the date palm be left. He said: ‘Reduce the estimate for in the property there is bequests, the one affected by cold weather (Ariyyah), the falling down crops and natural disasters.’ The Kharaj can be fixed on the land or it can be on the crops and fruit. If it is imposed on the land then its year is considered the lunar year because it is the year with which one counts the times of the Zakat, blood money, Jizya and others according to the Shari’ah. If it is imposed on the crops and fruit then the ripeness of the crops and fruit, and their sale will be their year and time-span. The Kharaj can be paid with money, or money and grains or it can be a share of the crops and fruit. Its year will be when the crops and fruit ripen and they are sold. These days it may be easier for the Kharaj to be paid in money on the land according to what is cultivated on it.

Kuweka thamani ya Kharaj inayowekwa juu ya ardhi lazima kufanywe na wataalamu wanaojua namna ya kuirekebisha, kama ilivyofafanuliwa katika mada iliyotangulia, kama alivyofanya ‘Umar b. al-Khattab alipomtuma ‘Uthman b. Haneef baada ya kuwashauri watu kuhusu uteuzi wake, kwa sababu alikuwa na maono, akili na uzoefu. Alimteua kuwa gavana wa Kufa, ng'ambo ya Mto Furati, kama alivyomteua Huzayfah b. al-Yamaan juu ya eneo lililo ng'ambo ya Mto Tigris. Hivyo wakaupima Sawad (maeneo ya vijijini ya Iraq) na kukadiria ardhi iliyopaswa kulipiwa Kharaj, kisha wakalipeleka jambo hilo kwa ‘Umar, naye akaliidhinisha. Imepokewa kutoka kwa ‘Amr b. Maymun aliyesema: “Nilimwona ‘Umar b. al-Khattab, na Ibn Haneef akaja kwake wakaanza kuzungumza naye, nami nikamsikia akisema: ‘Wallahi (SWT)! Kama ningeweka Dirham moja na Qafeez ya chakula juu ya kila kipande cha ardhi inayolimika, hilo lisingekuwa mzigo mzito kwao, wala lisingewachosha.’” Katika riwaya kutoka kwa Muhammad (ﷺ) b. ‘Abeed Ath-Thaqafi alisema: “‘Umar b. al-Khattab aliweka, juu ya watu wa Sawad, kwa kila kipande cha ardhi inayolimika, iwe imekaliwa na watu au imejaa maji, Dirham moja na Qafeez, na juu ya ardhi yenye unyevu aliweka Dirham tano.” Ash-Sha’bi alisimulia kutoka kwa ‘Umar: kwamba alimtuma ‘Uthman b. Haneef kwenda Sawad, naye akatoza Dirham mbili kwa kipande cha shayiri, juu ya kipande cha ngano alitoza Dirham nne, juu ya kipande cha miwa alitoza Dirham sita, juu ya mitende alitoza Dirham nane, juu ya zabibu alitoza Dirham kumi, na juu ya mizeituni alitoza Dirham kumi na mbili.

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

Kutokana na hili inadhihirika wazi kwamba kiwango cha Kharaj kilichowekwa na ‘Uthman b. Haneef juu ya ardhi ya Iraq na kilichokubaliwa na ‘Umar hakikuwa sawa. Kilitofautiana kulingana na ardhi zenyewe, uzalishaji wake, njia za umwagiliaji, na aina ya mazao yaliyolimwa. Alichukua Kharaj kutoka ardhi yenye watu inayolimwa na kutoka ardhi pana iliyojaa maji kwa wingi. Alichukua Kharaj juu ya ardhi, mazao, na matunda. Aliyathamini kwa fedha na kwa nafaka. Tathmini ilifanywa kulingana na uwezo, na watu hawakutendewa dhuluma wala ugumu, na aliwaachia baadhi ya mazao.

From this it becomes clear that the value of Kharaj set down by ‘Uthman b. Haneef on the land of Iraq and approved by ‘Umar was not the same. It was different considering the lands, their productivity, means of watering, and type of crop cultivated. He took Kharaj from the inhabited land which is being cultivated and from the copious land overflowing with water. He took Kharaj on the land, and crops and fruit. He valued them with money and with grains. The evaluation was according to ability and the people were not dealt with injustice or difficulty, and that he left for them some crops.

Kwa kuwa tathmini hii iliwekwa katika wakati fulani na imejengwa juu ya Ijtihad, si tathmini ya lazima iliyoagizwa na Shari'ah ambayo haiwezi kuongezwa wala kupunguzwa. Badala yake, inaruhusiwa kwa Khalifah kuiongeza au kuipunguza kulingana na maoni yake au Ijtihad yake, na kulingana na mabadiliko ya hali ya ardhi. Hii inahusu kuongezeka kwa rutuba au kupungua kwake, kuifanya ardhi kuwa yenye kufaa kwa kilimo zaidi, au kuharibika na kutotumika kutokana na majanga ya asili yanayoikumba ardhi. Inaweza pia kuhusu kuongezeka kwa maji, uhaba wake, kukatika kabisa kwa usambazaji wake, magonjwa au uharibifu, na bei ghali au nafuu. Mabadiliko haya yote yana athari katika tathmini. Lazima yazingatiwe, na tathmini ifanywe upya mara kwa mara ili kwamba dhuluma isitendeke kwa mwenye ardhi wala kwa Bait ul-Mal (Hazina ya Dola).

Since this evaluation was imposed in a certain time and it is based on Ijtihad. That is why it is not an obligatory evaluation prescribed by the Shari’ah which cannot be overstepped by any increase or decrease. Rather it is allowed for the Khalifah to increase it or decrease it according to his opinion or Ijtihad, and according to the altering circumstances of the land. This is in terms of the increase in the fertility or lack of it, making the land more arable or being ruined or unused because of natural disasters ravaging the land. It could be in terms of the increase in the water, its paucity, its supply being completely stopped, disease or destruction, an expensive or cheap price. All of these alterations have an effect on the evaluation. They must be taken into account and the evaluation must be renewed from time to time so that no injustice is caused to the land owner or the Bait ul-Mal (State Treasury).

Yaliyotajwa katika hotuba ya ’Umar b. al-Khattab katika majadiliano yake na wale waliotofautiana naye kuhusu suala la kugawanya ardhi ya Iraq, Ash-Sham na Misri, yanaonyesha wazi matumizi ya Kharaj. Katika majadiliano haya imepokewa kauli ifuatayo: ‘Lau ningeigawanya, basi tangu hapo hakuna kitakachobaki kwa wale watakaokuja baada yenu. Inawezekanaje Waislamu watakaokuja baada yenu waikute ardhi imegawanywa na kurithiwa kupitia baba na kumilikiwa? Ni aina gani ya maoni haya? Nini kitajaza mipaka? Nini kitakuwa kwa watoto na wajane wa nchi hii, na kwa wengine kutoka ardhi ya Ash-Sham na Iraq?’ Kauli yake kwa Ansar aliowashauri ilikuwa: “Nimeona kwamba nipaswa kuibakisha ardhi mikononi mwa makafiri wake na kuweka Kharaj juu yake, na kuwawekea Jizya shingoni mwao ambayo watailipa. Hivyo itakuwa Fai’ kwa Waislamu, kwa wapiganaji na watoto wao na wale watakaokuja baada yao. Je, hamuoni mipaka hii ambayo lazima iwe na watu watakaoishi humo? Je, hamuoni miji hii mikubwa: Ash-Sham, Al-Jazeera, Kufa, Basra na Misri? Lazima ilindwe na majeshi, na majeshi haya yapewe riziki ya kutosha. Basi nani atawapa watu hao iwapo ardhi na makafiri watagawanywa?” Baada ya kusoma aya za Fai’, alisoma pia Aya: ‘Na wale waliokuja baada yao.’ Aya hii inawajumuisha Waislamu wote. Hakuna Muislamu hata mmoja ambaye hatakuwa na haki katika mali hii. Lau Allah (SWT) angenipa muda zaidi wa kuishi, kila Muislamu angepokea haki yake, hadi kwamba mchungaji anayechunga huko Hemyer atakuwa na sehemu yake, ingawa hakufanya juhudi yoyote katika hilo.

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

Yote haya yanaonyesha wazi kwamba Kharaj ni haki ya Waislamu wote. Hutumiwa katika idara zote za dola, na kutokana na mali hii hulipwa mishahara ya wafanyakazi, askari na ruzuku. Kutokana na mali hii majeshi yatatayarishwa na silaha zitaandaliwa. Itatumika kwa wajane, wahitaji na maslahi ya watu, na kwa njia hiyo mambo yao yatasimamiwa. Khalifah ataisimamia kwa mujibu wa maoni yake na ijtihad yake, kwa kuzingatia kile kilicho chema na sahihi kwa Uislamu na Waislamu.

All of this is explicit in that Kharaj is a right of all the Muslims. It is spent on all the departments in the state, from which the salary of the employees, soldiers and grants will be paid. From this wealth the armies will be prepared and weapons will be made ready. It will be spent on the widows, needy and the interests of the people and by which, their affairs will be looked after. The Khalifah will administer it according to his opinion and Ijtihad in terms of that which is good and right for Islam and the Muslims.

6 Kharaj

Kharaj ya Nguvu (Kharaj Al-Unwa)

Kharaj ya mkataba wa amani

Kuunganisha ‘Ushr na Kharaj

Uhalisia wa Kivitendo Ambao Tunapaswa Kuufuata Leo

Njia ya Kukusanya Kharaj

Thamani ya Kharaj

Matumizi ya Kharaj