8 Jizya - Mali za Dola ya Khilafah | Quran Course

8 Jizya - Mali za Dola ya Khilafah | Quran Course

Jizya inachukuliwa kutoka kwa watu wa Kitabu, Mayahudi na Wakristo, kwa dalili ya Aya iliyotajwa hapo awali, "Wakiwa miongoni mwa watu wa Kitabu," iwe wao ni Mayahudi, Wakristo, Waarabu au wasio Waarabu. Hii ni kwa sababu Mtume wa Allah ﷺ alichukua Jizya kutoka kwa Mayahudi wa Yemen na kutoka kwa Wakristo wa Najran. Imepokewa kutoka kwa Arwa bin Az-Zubayr aliyesema: "Mtume wa Allah ﷺ aliandika barua kwa watu wa Yemen akisema: '…yeyote aliye katika dini ya Uyahudi au Ukristo halazimishwi kuiacha, na lazima alipe Jizya.'" Pia imepokewa kutoka kwa Ibn Shihaab aliyesema: "Wa kwanza kutoa Jizya walikuwa watu wa Najran waliokuwa Wakristo." Abu Bakr alichukua Jizya kutoka kwa Wakristo wa al-Hira waliokuwa Waarabu, na 'Umar vivyo hivyo alichukua Jizya kutoka kwa Wakristo wa Ash-Sham waliokuwa Waarabu na wasio Waarabu.

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

Jizya pia huchukuliwa kutoka kwa watu wasio Watu wa Kitabu, yaani kutoka kwa Wazoroastria, Wasabi, Wahindu na wakomunisti, kwa sababu Mjumbe wa Allah ﷺ alichukua Jizya kutoka kwa Wazoroastria wa Hajr. Imepokelewa kutoka kwa Hasan bin Muhammad, aliyesema: "Mjumbe wa Allah ﷺ aliandikia Wazoroastria wa Hajr akiwaalika kuingia Uislamu, na wale waliokubali waliingizwa Uislamuni, na wale ambao hawakukubali walilazimishwa kulipa Jizya, huku akisisitiza kwamba nyama yao lisiliwe na wanawake wao wasiolewe." Imepokelewa kutoka kwa Ibn Shihab kwamba "Mjumbe wa Allah ﷺ alichukua Jizya kutoka kwa Wazoroastria wa Hajr," na kwamba 'Umar alichukua Jizya kutoka kwa Wazoroastria wa Persia, na Uthman alichukua Jizya kutoka kwa Waberber. Pia imepokelewa kwamba 'Umar bin Al-Khattab alisita kuchukua Jizya kutoka kwa Wazoroastria mpaka 'Abdur-Rahman bin 'Auf aliposhuhudia kwamba Mjumbe wa Allah ﷺ alichukua Jizya kutoka kwa Wazoroastria wa Hajr. Vilevile, imepokelewa kutoka kwa Mjumbe ﷺ kwamba alisema: "Watendeeni kama mnavyowatendea Watu wa Kitabu."

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

Kuhusu Waarabu waliokuwa wakiabudu masanamu, wanalazimishwa kukubali Uislamu, vinginevyo watapigwa vita, kwa mujibu wa kauli ya Allah (SWT):

As for the Arabs who worshipped idols they are forced to accept Islam otherwise they would be fought against according to Allah (swt) ’s saying,

"Waueni washirikina popote mtakapowapata", [At-Tawba: 5] na kauli yake,

“Kill the polytheists wherever you may find them”, [At-Tauba: 5] and His ’s saying,

"Mtaitwa kupigana na watu wenye nguvu nyingi; mtapigana nao, au watasilimu." [Al-Fath: 16]

“You shall be summoned to fight against people of great strength, you shall fight or they shall submit(become Muslims).” [Al-Fath: 16]

Hii ilikuwa katika mwaka wa Tabuk, mwaka wa tisa wa Hijra, ambao Surat At-Taubah (Bara'ah) iliteremshwa, ikifanya ukusanyaji wa Jizya kutoka kwa watu wa Kitabu na kuwaua washirikina miongoni mwa Waarabu waliokuwa wakiabudu masanamu kuwa ni wajibu. Watu wa Kiarabu waliokuwa wakiabudu masanamu walikoma kuwepo baada ya mwaka wa kumi wa Hijra.

This was in the year of Tabuk in the ninth year of Hijra in which Surah At- Taubah (Bara’ah) was revealed making the collection of Jizya from the people of the Book and the killing of the polytheists from the Arabs who worshiped idols as obligatory. The Arab people of who worshiped idols ceased to exist after the tenth year of Hijra.

Kuhusu watu au makundi ambayo yalikuwa Waislamu kisha yakaacha Uislamu, kama yalivyo leo, uhalisia wao wa sasa lazima uchunguzwe. Ikiwa walizaliwa kwa wazazi ambao walikuwa wameacha Uislamu na wao wenyewe hawakuacha, bali wazazi wao, au babu zao, au babu wa babu zao waliacha Uislamu, kama Wadruze, Wabahai, Waismailia na Wanusairi ambao walimfanya Ali kuwa mungu; wote hawa hawachukuliwi kama mamurtadi. Badala yake wanachukuliwa kama Wazoroastria na Wasabai. Jizya inawatekelezwa, nyama ya wanyama wao waliochinjwa hailiwi, na wanawake wao hawawezi kuolewa. Hata hivyo, ikiwa watarudia Uislamu wao na kuingia tena katika Uislamu, basi hukumu inayotumika kwa Waislamu itawatumikia pia. Kwa wale ambao waliacha Uislamu wenyewe, iwe wamegeukia Uyahudi, Ukristo, ukomunisti, au fikra yoyote inayokataa kwamba Uislamu ni Dini iliyoteremshwa na Allah (swt), au inayokataa kwamba Muhammad ﷺ ni Mtume wa Allah, au inayokataa wajibu wa kutekeleza Uislamu, au inayokanusha baadhi ya Aya za Qur'an kama wanavyofanya wakomunisti na wanaofanana nao, hao wanatendewa kama mamurtadi kabisa.

As for the people or groups who were Muslim and then apostatised such as are present today, their current reality has to be examined. If they were born to parents who had apostatised and didn’t apostatise themselves, rather their parents, or grandparents, or great grandparents apostatised like the Druze, the Bahais, the Ismaelies and the Nusairis who made Ali god; all of them are not treated as apostates. They are rather treated as the Zoroastrians and the Sabians. Jizya is enforced upon them, their slaughtered meat is not eaten and their women cannot be wedded. However, if they renewed their Islam and entered Islam again, then the rule applied to Muslims would apply to them As for those who apostatised from Islam themselves, be it they converted to Judaism, or Christianity, or communism, or to any thought which denies that Islam is a Deen revealed by Allah (swt) , or denies that Muhammad (saw) is the Messenger of Allah (saw), or denies the duty of implementing Islam, or denies some of the Quranic Ayat as the communists and those like them do, they are treated exactly like the apostates.

Jizya inatozwa kutoka kwa wanaume walio timamu akili na waliofikia baleghe, na haitozwi kwa vijana, wenye wazimu, wala wanawake. Hii ni kwa sababu Mtume ﷺ alipomtuma Mu'adh kwenda Yemen, alimwamuru achukue dinari moja kutoka kwa kila mvulana aliyefikia baleghe. Na 'Umar aliandika kwa viongozi wa majeshi akisema: "Tekeleza ukusanyaji wa Jizya, lakini usiitekeleze kwa wanawake na kwa wavulana ambao hawajafikia baleghe – yaani, usiitekeleze kwa wavulana isipokuwa wameanza kunyoa (sehemu zao za siri), yaani wamekuwa wamefikia baleghe." Mvulana anapofikia baleghe, au mwenye wazimu akapata tena akili timamu, basi Jizya inakuwa wajibu juu yake. Ikiwa baleghe au akili timamu ilipatikana mwanzoni mwa mwaka wa watu wake, Jizya italipwa kwa mwaka mzima pamoja nao; na ikiwa baleghe au akili timamu ilipatikana katikati ya mwaka, sehemu ya Jizya italipwa pamoja na watu wake ili mwaka wake pamoja nao uwe sawa na mpangilio wao. Jizya pia inalazimishwa kwa watawa walioko katika mahekalu, watu wa nyumba za watawa, wagonjwa, vipofu na wazee, ikiwa wana mali. Hii ni kwa sababu Aya na Hadith zinazohusu Jizya ni za jumla na zinawajumuisha, wala hakuna dalili yoyote inayowatoa. Hata hivyo, ikiwa wanastahiki kupewa sadaka, basi Jizya inaondolewa na haikusanywi kutoka kwao kwa sababu hawawezi kuilipa. Na Aya inasema: "Allah (SWT) hamtwiki nafsi yoyote zaidi ya uwezo wake." Imepokewa kutoka kwa 'Umar ibn Al-Khattab kwamba alipita karibu na mzee mmoja wa Ahl az-Zimma aliyekuwa akiomba msaada kwa watu. Akamwambia: "Nini kilichokusukuma kufanya hivyo?" Mtu huyo akasema: "Jizya, uzee na umaskini." Hivyo 'Umar akamwambia: "Hatukukutendea haki, kwa kuwa tulikuchukulia Jizya ulipokuwa kijana, kisha tukakukosea ulipokuwa mzee." Akamchukua hadi nyumbani kwake na kumpa kitu cha kula. Kisha akamtuma kwa mweka hazina wa Bait ul-Mal, na akamwamuru asimtoze tena Jizya na kumpa kutoka kwenye mfuko wa Bait ul-Mal.

Jizya is taken from men who are sane and mature and it is not taken from the youth, the insane or the women. This is because when the Messenger of Allah (saw) sent Mu’az to Yemen, he ordered him to take a Dinar from every boy that had reached puberty. And ‘Umar wrote to the leaders of the armies saying, “Enforce the Jizya, but do not enforce it upon the women and the boys who had not reached puberty – namely do not enforce it upon boys unless they started to shave (their private parts) ie. they had become mature.” When the boy reaches maturity, or the insane regains sanity then the Jizya becomes mandatory upon him. If the maturity or the sanity, was attained at the beginning the of first year of his people, the Jizya is paid for the whole year with them, and if the maturity or sanity was attained during the year, a portion of the Jizya is paid with his people so that his year with their year is disciplined. It is also forced on the monk in the temples, the people of the monasteries, the ill, the blind and the elderly if they are prosperous. This is because the Ayah and Ahadith related to Jizya are general and include them and there is no text to exclude them. However, if they are entitled to charity, then the Jizya is lifted and is not collected from them because they cannot afford to pay it. And the Ayah says, “Allah (swt) does not charge a soul with more then it can bear.” And it has been narrated from ‘Umar ibn Al-Khattab that he passed by an old man from the Ahl az-Zimma begging from the people. He said to him, “what forced you to do that?” The man said, “The Jizya, old age and need.” So ‘Umar said to him, “We have not done justice to you, as we have taken Jizya from you in your youth then we have failed you in your old age.” He took him to his house and gave him something to eat. Then he sent him to the treasurer of the Bait ul-Mal and ordered him to stop taking Jizya from him and to give him from the funds of the Bait ul-Mal.

Jizya huondolewa kwa kusilimu, kwa hiyo yeyote aliyesilimu, Jizya aliyolazimishwa kulipa inakoma, iwe alisilimu mwanzoni mwa mwaka, katikati yake, mwishoni mwake, au baada ya kupita kwake, na hivyo hakuna Jizya inayomlazimu kabisa. Hii ni kwa sababu ya kauli ya Allah (swt): "Waambie wale waliokufuru, wakiacha, Allah (swt) atawasamehe yaliyopita." Pia Ibn Abbas alisimulia kutoka kwa Mtume ﷺ kwamba alisema: "Muislamu haulipi Jizya." Sababu ya Jizya ni Kufr, na Uislamu unaiondoa, kwa hiyo haiwezi kuwepo pamoja na Uislamu. Ikiwa Uislamu unaondoa yaliyotangulia ya Shirk, Kufr na madhambi, basi vipi usingeiondoa Jizya pamoja na udhalilifu wake?

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

Imepokewa kutoka kwa Mtume ﷺ kwamba alisema: "Uislamu unafuta yaliyotangulia kabla yake." Imepokewa kutoka kwa Masrooq kwamba mmoja wa wasio Waarabu alisilimu, na kodi ya Jizya ikachukuliwa kutoka kwake. Alikwenda kwa ‘Umar ibn Al-Khattab akasema: "Ee Amir-al Mu’mineen, nimekuwa Muislamu." ‘Umar akasema: "Pengine umesilimu kwa kutafuta ulinzi." Mtu yule akasema: "Je, katika Uislamu hakuna kitu kinachonilinda?" ‘Umar akasema: "Ndiyo, hakika." Akasema: "‘Umar aliandika kuwa hakuna kodi ya Jizya itakayochukuliwa kutoka kwake." Kodi ya Jizya haifutiki kwa kifo iwapo mtu amekufa baada ya mwaka mmoja kupita, kwani inakuwa wajibu na deni juu yake. Hivyo ni lazima kuchukua kiasi kinachostahili kutoka kwenye urithi wake, kama madeni yake mengine. Ikiwa hana urithi wowote basi hailipwi, na si lazima warithi wake walipe, kwa kuwa hili linaingia katika hukumu inayohusu maskini na wenye uhitaji.

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

Mtu yeyote kutoka Ahl az-Zimma ambaye ana wajibu wa kulipa Jizya, hawezi kusamehewa nayo kwa sababu Aya na Hadith zinaamuru ukusanyaji wake, si msamaha wake. Hakuna anayesamehewa isipokuwa wale waliotajwa katika Hadith. Hata kama Dhimmi amejiunga na jeshi la Kiislamu kama askari na kupigana na kuwaua Makafiri pamoja na Waislamu, au aliajiriwa katika nafasi fulani, yote haya hayatamsamehe kulipa Jizya, kwa muda wote aliobaki katika Ukafiri wake, na kwa sababu analipwa kwa kujiunga na jeshi au nafasi hiyo.

Any person from the Ahl az-Zimma who is obliged to pay the Jizya, can be excused from it because the Ayahs and Ahadith oblige its collection and not its exemption. No one is excused from it except those mentioned in the Ahadith. Even if the Zimmi joined the Islamic army as a soldier and fought against and killed the Kuffar along with the Muslims, or he was employed in a post, all this wouldn’t exempt him from paying the Jizya, as along as he remained on his Kufr and because he is paid for joining the army or the post.

Daftari maalum linapaswa kutengenezwa kwa Ahl az-Zimma wote kulingana na dini zao na madhehebu yao, ambalo litahifadhiwa katika idara ya Jizya. Daftari hilo linapaswa kuwa na taarifa zote muhimu kuhusu tarehe yao ya kuzaliwa, umri wao, kifo chao na hali yao ya kifedha, ili liwe msingi wa kukadiria kiasi cha Jizya.

A special register should be made for all the Ahl az-Zimma according to their religions and sects which is kept in the department of Jizya. It should contain all the necessary information regarding their date of birth, age, death and financial status in order to be the basis for estimating the amount of the Jizya.

Kiasi cha Jizya kilichotozwa wakati wa Mtume ﷺ na Makhalifa baada yake hakikuwa cha kudumu, bali kilitofautiana kutoka mahali hadi mahali. Mtume ﷺ alipomtuma Mu'adh kwenda Yemen alimwamuru achukue "Dinari moja au kiasi chake cha Ma'afir (vazi) kutoka kwa kila kijana aliyebaleghe miongoni mwa Ahl az-Zimma." 'Umar aliweka Dinari 4 kwa matajiri huko Misri na Ash-Sham, Dinari 2 kwa watu wa tabaka la kati, na Dinari 1 kwa maskini wanaofanya kazi. Vilevile aliwawekea wajibu wa kutoa chakula kwa askari na ukarimu kwa Waislamu. Aliweka Dirham 48 kwa matajiri huko Iraq, Dirham 24 kwa watu wa tabaka la kati, na Dirham 12 kwa maskini wanaofanya kazi. Vilevile, alitoza Zakat mara mbili kwa Wakristo wa Bani Taghlub walipokataa kulipa Jizya. Imepokewa na Nu'man bin Zur'a kwamba alimwendea 'Umar ibn Al-Khattab na kuzungumza naye kuhusu Wakristo wa Bani Taghlub. 'Umar alikuwa na nia ya kuchukua Jizya kutoka kwao, lakini walikuwa wametawanyika katika ardhi. Nu'man alimwambia 'Umar: "Ee Amir al-Mu'minin, hakika Bani Taghlub ni kabila la Kiarabu wanaodharau Jizya, wala hawana mali, kwani ni watu wa kilimo na mifugo tu. Wana uadui dhidi ya adui, hivyo usiziimarishe jeshi zako kwa kuwatumia dhidi yako." Basi 'Umar akafanya amani nao kwa kuwawekea sadaka (Zakat) mara mbili. Katika Sahih al-Bukhari imepokewa na Abu Najeeh aliyesema: "Nilimwambia Mujahid: 'Vipi kuhusu watu wa Ash-Sham wanaolipa Dinari 4 na watu wa Yemen wanaolipa Dinari 1?' Akasema: 'Hili liliamuliwa kwa kuzingatia utajiri.'"

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

Thamani ya Dinari ambazo ‘Umar aliziweka kama Jizya kwa watu wa adh-Zimma, ikikadiriwa kwa gramu, ambayo ndiyo kipimo cha kawaida cha dhahabu leo, ni kama ifuatavyo:

The value of the Dinars which ‘Umar imposed as Jizya on the people of adh-Zimma, estimated in grams, which is the standard unit of the gold today, is as follows:

Kutokana na hayo inadhihirika kwamba kiasi cha Jizya hakikuwa sawa kwa wote, wala hakikuwekwa kwa kikomo fulani kisichoweza kuvukwa kama Nisab ya Zakat. Badala yake kimeachwa kwa maoni na Ijtihad ya Khalifah, ambaye huzingatia hali ya utajiri na umaskini, kwa namna ambayo hawalemei Ahl az-Zimma kupita kiasi, wala hawawalazimishi zaidi ya uwezo wao. Vilevile anahakikisha kwamba Bait ul-Mal haitendewi dhulma, wala hanyimwi mapato yanayostahili kupatikana kutoka kwa watu wa Ahl az-Zimma.

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

Kufafanua viwango vya utajiri, tabaka la kati na umaskini kunarejelewa kwa desturi ya kawaida (Urf) na kwa ujuzi wa wataalamu. Katika hili, Khalifa huwateua watu miongoni mwa wataalamu ili kutofautisha kati ya matajiri, tabaka la kati na maskini, ili kuweka viwango vya utajiri, tabaka la kati na umaskini, na kupendekeza thamani ya Jizya kwa kila kundi. Hivyo, Khalifa angelitumia hili kama msingi wa kuamua kiasi cha Jizya kwa namna ambayo hawaelemei Ahl az-Zimma kupita kiasi, wala kuwatoza zaidi ya uwezo wao, na haitendi dhulma kwa Bait ul-Mal kwa kupunguza haki yake stahiki.

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

Jizya hulipwa mwishoni mwa mwaka, na hukusanywa kila mwaka. Mwanzo wa mwaka huamuliwa kwa kuanza kwa mwezi wa Muharram, na huhitimishwa kwa kumalizika kwa mwezi wa Dhul-Hijja. Ili ukusanyaji ukamilike kabla ya kuwasili kwa Muharram wa mwaka unaofuata, inawezekana kuweka miezi mitatu ya mwisho ya mwaka, yaani Shawwal, Dhul-Qi'ada na Dhul-Hijja, kuwa wakati uliopangwa wa kulipa Jizya. Hivyo, mwaka unawekwa kwa mwanzo na mwisho kwa kila mtu, badala ya kufanya wakati maalum wa mwaka mahsusi kwa kila mtu. Mpangilio huu unaleta usahihi na urahisi katika kutoza na kukusanya. Watakusanyaji maalum watachaguliwa kukusanya na kutoza Jizya, na sehemu fulani itatengwa kwa ajili yao katika Idara ya Jizya katika Diwan (ofisi) ya Fai' (mali ya vita) na Kharaj. Riziki zao na mishahara yao itatoka Bait ul-Mal na si kutoka kwa watu wa Dhimmah. Watakusanyaji wanazuiwa kuchukua chochote zaidi ya kiasi kilichowajibishwa kutoka kwa watu, na nyongeza yoyote katika hilo inastahili adhabu kwa mujibu wa sheria, kwa sababu nyongeza kama hiyo ni dhuluma inayohesabiwa kuwa giza siku ya Kiyama. Pia, ni mali iliyoibiwa na watakusanyaji, na mali iliyoibiwa huongoza kwenye Moto wa Jahannam. Vivyo hivyo, watakusanyaji wanazuiwa kuwapiga au kuwatesa watu wa Dhimmah wakati wa ukusanyaji wa Jizya, kwa kuwa Mtume ﷺ alikataza hilo. Hisham bin 'Urwa alisimulia kutoka kwa baba yake kwamba 'Umar bin al-Khattab alipita katika njia ya Ash-Sham, akiwa njiani kurudi kutoka safari yake ya Ash-Sham, karibu na watu ambao walilazimishwa kusimama juani huku mafuta yakimwagwa juu ya vichwa vyao. Alisema: "Hali ya watu hawa ni ipi?" Wakasema: "Hawajalipa Jizya iliyowajibika juu yao. Kwa hiyo wanateswa mpaka walipe." 'Umar akasema: "Wanasema nini, na udhuru wao wa kutolipa Jizya ni upi?" Wakasema: "Wanasema, 'Hatunayo.'" Alisema: "Waacheni, wala msiwalazimishe yale ambayo hawawezi kuyamudu, kwani hakika nilimsikia Mjumbe wa Allah ﷺ akisema: 'Msiwatese watu, kwani yule anayewatesa duniani, Allah (SWT) atamuadhibu Siku ya Hukumu.'" Basi (‘Umar) akaamuru waachiliwe. Na imepokelewa kutoka kwa Mjumbe wa Allah ﷺ kwamba alimweka Abdullah bin Arqam kusimamia Jizya ya watu wa Dhimmah, na alipokuwa akiondoka alimwita tena akasema: "Hakika, yeyote atakayemdhulumu mtu aliye chini ya ahadi (Mu’ahid) au kumlazimisha zaidi ya awezavyo kumudu, na kumdhalilisha, au kuchukua kitu chochote kutoka kwake bila ridhaa yake, nitamshtaki (yaani mdhalimu) Siku ya Hukumu." Yule anayedai umaskini miongoni mwa watu wa Dhimmah, ataombwa athibitishe umaskini wake; akiuthibitisha, atapewa muda hadi wakati wa wepesi. Lakini asipouthibitisha, na ikathibitika kuwa ni mzembe wa kulipa, basi atafungwa na kuachwa gerezani hadi atakapolipa Jizya. Mjumbe ﷺ aliwafunga wazembe wa kulipa madeni. Hakuna kuongezewa Jizya. Hata kama miaka miwili au zaidi imepita bila malipo, hawaongezewi, na ni wajibu kulipa kiasi hicho kama ilivyo wajibu kulipa deni. Mali ya Dhimmi haiuzwi ili kulipa Jizya. Dhahabu na fedha hazikubainishwa kwa ajili ya Jizya. Inaruhusiwa Jizya iwe kwa dhahabu au fedha, na inaruhusiwa iwe bidhaa au wanyama, au inaruhusiwa kuchukua thamani yake sawa. Imetajwa katika Hadith kwamba Mu’adh alipotumwa Yemen, Mjumbe ﷺ alimwamuru achukue Dinari moja kutoka kwa kila mtu mzima miongoni mwa watu wa Dhimmah, au thamani yake kwa "Mu’afir", yaani kwa nguo. Mjumbe ﷺ pia alifanya mkataba wa amani na watu wa Najran kwa nguo elfu mbili, ambazo walitoa nusu yake katika Safar na nusu nyingine katika Rajab. Na 'Umar alikuwa akichukua mifugo ya malisho na nafaka kama Jizya badala ya Dinari na Dirham, kama alivyofanya pia Khulafaa' Waongofu. Ili kurahisisha ukusanyaji, uhifadhi na ugawaji katika siku hizi, inaruhusiwa kukusanya Jizya kwa sarafu inayotumika kwa sasa. Matumizi ya Jizya Hakukuwa na tofauti miongoni mwa Waislamu kwamba Jizya hutumiwa kwa njia ile ile ambayo mali ya Fai' (nyara za vita), yaani Kharaj na zaka ya kumi, hutumiwa. Hivyo, huwekwa katika Bait ul-Mal, na fedha hutumiwa kutoka humo kulingana na maslahi ya Waislamu na kwa kuzingatia njia ya Allah (SWT), kama Khalifa anavyoona, kulingana na maoni yake na Ijtihad yake katika kusimamia mambo ya Waislamu na kutekeleza maslahi yao.

The Jizya is due on the passing of the year, and it is taken annually. The beginning of the year is defined by the start of Muharram and it is concluded by the end of Dhul-Hijja. In order to accomplish the collection before the arrival of Muharram of the following year, it is possible to specify the last three months of the year i.e. Shawwal, Dhul-Qi’ada and Dhul-Hijja as the appointed time for the payment of the Jizya. Thus, the year is fixed at the beginning and end for everyone, rather than making a special time of the year specific for each person. This arrangement achieves precision and ease in levying and collection Specific collectors will be chosen to collect and levy the Jizya and a certain section will be specified for them in the Department of Jizya in the Diwan (office) of Fai’ (war booty) and Kharaj. Their provisions and salaries will be from Bait ul-Mal and not from the people of the Zimmah. The collectors are prevented from taking anything more than the obliged amount from the people, and the increase in this is subject to punishment by law, because such an increase is injustice which is considered as darkness on The Day of Judgement. Also it is property stolen by the collectors and stolen property leads to the Hell-Fire. Similarly, the collectors are prevented from beating or torturing the people of Zimmah during the collection of Jizya as the Messenger (saw) prohibited this. Hisham b. ‘Urwa narrated from his father that ‘Umar b. al-Khattab passed in the road of Ash-Sham, while returning from his journey from Ash-Sham, by people who had been forced to stand in the sun with oil being poured onto their heads. He said: “What is the situation of these people?” They said: “They have not paid Jizya due on them. So they are tortured till they pay it.” ‘Umar said: “What do they say and what is their excuse is for not paying the Jizya?” They said: “They say, ‘We do not have it.’” He said: “Leave them and do not impose upon them what they cannot afford, for verily I heard the Messenger of Allah (saw) say: “Don’t torture the people, as the one who tortures them in this world will be punished by Allah (swt) on the Day of Judgement.” He (‘Umar) ordered that they be released. And it was related from the Messenger of Allah (saw) that he appointed Abdullah b. Arqam over the Jizya of the people of Zimmah and when he was leaving, he called him back and said: “Surely, whoever oppresses a person under covenant (Mu’ahid) or imposes upon him more than he can afford and humiliates him or takes anything from him without his consent I will challenge him (i.e the oppressor), on the Day of Judgement.” The one who claims poverty from the people of Zimmah, he will be requested to prove his poverty; if he proves it he is granted a respite until a time of ease. But if he does not prove it and it is proved that he is a procrastinator then he is imprisoned and left in prison until he pays the Jizya. The Messenger (saw) has imprisoned procrastinators of debts. There is no superimposition of Jizya. Even if two years or more passed without payment, they do not superimpose and it is obligatory to settle the amount as it is obligatory to settle the debt. The assets of the Zimmi are not sold to pay off the Jizya. Gold and silver are not specified for Jizya. It is allowed that Jizya be in gold or silver and it is allowed to be goods or animals, or it is allowed to take its equivalent value. It was mentioned in the Hadith when Mu’adh was sent to Yemen that the Messenger (saw) ordered him to take one Dinar from each mature person of the people of Zimmah or its equivalent in “Mu’afir” i.e. in garments. The Messenger (saw) also concluded a peace treaty with the people of Najran over two thousand garments of which they give half in Safar and the other half in Rajab. And ‘Umar used to take grazing livestock and grains for Jizya instead of Dinars and Dirhams as did the righteous Khulafa’a. In order to ease collection, preservation and distribution in these days it is allowed to collect the Jizya in the circulating currency. Expenditure of Jizya There was no difference among Muslims that Jizya is spent the same way as the funds of the Fai’ (war booty) i.e. the Kharaj and tenths, are spent. So, it is placed in Bait ul-Mal and funds are spent from it according to the interests of the Muslims and carried in the way of Allah (swt), as viewed by the Khalifah, according to his opinion and Ijtihad in looking after the affairs of the Muslims and in discharging of their interests.