Kwa kuchunguza kwa makini hali halisi ya ardhi iliyotekwa kwa nguvu na ambayo wakazi wake wanaishi juu yake kwa sharti la kulipa kharaj juu yake, inashuhudiwa kwamba ardhi hii imerithiwa na wana kutoka kwa baba zao, kizazi baada ya kizazi, bila (kupingwa) kwa yeyote kati ya Masahaba au Muislamu yeyote. Hii ni dalili yenye uthibitisho kwamba ardhi ya kharaji inamilikiwa na kukaliwa kama ardhi ya ushri, isipokuwa kwamba kinachorithiwa katika ardhi ya kharaji ni manufaa yake ya kudumu; shingo yake hairithiwi kwa kuwa inamilikiwa na Waislamu wote. Kuhusu manufaa, Umar bin Al-Khattab (ra) alikubali wakazi wake wamiliki manufaa yake ya kudumu hadi mwisho wa zama. Manufaa yanamilikiwa na kukaliwa, na mmiliki wa manufaa anaweza kufanya tasarufu zote ndani yake, kama biashara, rahani, wasia na aina nyingine za tasarufu.
By careful examination into the reality of the land conquered by force and which its inhabitants reside upon on condition that they pay kharaj upon it, it is witnessed that this land has been inherited by sons from the fathers, generation after generation, without (any) rejection from any of the Sahabah or any Muslim. This is definite evidence that kharaji land is inhabited like ushri land, except that what is inherited in kharaji land is its permanent benefit; its neck is not inherited as it is owned by all Muslims. As for the benefit, Umar bin Al-Khattab (ra) consented to its inhabitants owning its permanent benefits to the end of time. The benefit is owned and inhabited, and the owner of the benefit can dispose in it via all types of dispositions of trade, pledge, bequest and other types of dispositions.
Jambo la pili: udhalilifu hauko moja kwa moja katika kharaj, bali uko tu katika jizya inayolipwa kwa kila kichwa cha familia. Kharaj ya ardhi hulipwa na mmiliki wa ardhi tu, kama malipo ya kumruhusu kumiliki manufaa ya ardhi hiyo, na hivyo kumwezesha kuitumia ardhi na kunufaika nayo. Kwa sababu hiyo, maana ya udhalilifu na unyenyekevu haipo ndani yake, kwani hulipwa kama malipo ya manufaa. Hakuna udhalilifu katika malipo ya manufaa. Je, huoni kwamba mshahara anaolipa mtu kwa ajili ya kunufaika na makazi ya nyumba au kufanya biashara dukani, hakuna udhalilifu wowote ndani yake? Kwa hiyo kharaj ya ardhi ni malipo ya kumiliki manufaa ya ardhi, hivyo haihesabiwi kuwa udhalilifu, na hakuna udhalilifu wowote unaomhusu anayenunua ardhi ya kharaj.
This is one aspect. As for the second, humiliation is not definite in kharaj but rather it is only in the jizyah on the head of the family because the kharaj of land is only paid by the owner of the land in exchange for consenting him in the ownership of the land’s benefit, thereby facilitating him to exploit the land and derive benefit from it. Accordingly it does not appear in it the meaning of humiliation and submissiveness as it is paid in exchange for a benefit. There does not exist humiliation in exchange for a benefit. Do you not see that the salary paid by a person in exchange for his benefiting with the residence of a house or trading in a shop, that there does not exist any humiliation within it? Accordingly the kharaj of land is only in exchange for owning the benefit of the land so it is not considered humiliation and hence no humiliation is attached to the one who purchases land of kharaj.
Thirdly, mtu asiye Muislamu ambaye ameruhusiwa kubaki juu ya ardhi iliyoshindwa na analipa kharaj juu yake anaweza kubadilika na kuwa Muislamu, yeye mwenyewe au familia yake, na kwa mabadiliko yake umiliki wa manufaa ya ardhi utakuwa umehamia kutoka kwa asiye Muislamu kwenda kwa Muislamu. Kwa mabadiliko haya, ulipaji wa kharaj nao utakuwa umebadilika kutoka kwa asiye Muislamu kwenda kwa Muislamu; na hili ndilo lililotokea kiutendaji. Watu wa Iraq, Sham, Iran, Misri n.k. na wengine kutoka katika ardhi zilizoshindwa waligeuka kuwa Waislamu, na Waislamu wakawa ndio wanaolipa kharaj. Na uhamishaji wa ardhi ya kharaj kutoka kwa Muislamu kwenda kwa Muislamu kwa kuuza, kununua, zawadi au urithi hauna tofauti kuhusu hilo, kwa kuwa Waislamu ni sawa, kwani hakuna tofauti kati ya mali ya Muislamu na mali ya Muislamu mwingine. Kwa hiyo hili linafafanua kuwa hakuna dhambi katika kuhamisha ardhi ya kharaj kutoka kwa Muislamu kwenda kwa Muislamu kwa urithi, biashara, zawadi, wasia au njia nyinginezo. Sifa ya ardhi na yale yanayolazimishwa juu yake vinabaki hadi Siku ya Kiyama, bila kujali aina ya mmiliki wa ardhi na bila kujali jinsi mikono ya umiliki inavyobadilika, kwa sababu sifa yake ya kuwa imeshindwa kwa nguvu inabaki hadi Siku ya Kiyama bila kubadilika. Uhamishaji wa umiliki wa manufaa yake kutoka kwa asiye Muislamu kwenda kwa Muislamu hauibadilishi sifa hii, kama ambavyo haubadilishi kinachowajibika juu yake cha kharaj, kwa kuwa kharaj inahusishwa na ardhi iliyoshindwa ambayo wakazi wake waliruhusiwa kubaki juu yake, na haikuhusishwa na umiliki.
Thirdly, the disbeliever who is allowed to remain upon the conquered land who pays kharaj in it has the potential to change into a Muslim, either himself or his family, and with his change the ownership of the benefit of the land will have moved from a disbeliever to a Muslim. With this change the paying of kharaj will have changed from a disbeliever to a Muslim; and this is what happened in practice. The people of Iraq, Sham, Iran, Egypt etc and other from the conquered lands converted into Muslims and the Muslims became the one paying kharaj. And the transfer of kharaji land from a Muslim to a Muslim by sale, purchase, gift or inheritance has no difference regarding it as the Muslims are equal since there is no difference between the property of a Muslim and another Muslim. Accordingly this clarifies that there is no sin in the transferring of the land of kharaj from a Muslim to a Muslim by inheritance, trade, gift, bequest or other (ways). The land’s attribute and what is obliged upon it remains to the Last Hour whoever the type of owner of the land and however the hands of ownership changes because its attribute in its being conquered by force remains to the Last Hour without change. The transfer of ownership of its benefit from a disbeliever to a Muslim does not change this attribute, just as it does not change what is obliged upon it of kharaj since kharaj is linked with the conquered land whose inhabitants were allowed to remain upon it and were not linked with ownership.
Mwenye kumiliki faida ya ardhi anaweza kuuza faida hii na kupokea thamani yake, kwa sababu faida inauzwa na thamani yake inastahiki. Hakuna yeyote mwenye haki ya kuiondoa kutoka kwa mmiliki wake, hata Khalifah wa Waislamu. Abu Yusuf alisema: 'Ardhi yoyote iliyotekwa kwa nguvu na Imam, na yeye hakuona kuwa igawanywe, na aliona faida katika kuiacha mikononi mwa wakazi wake, kama vile Umar bin Al-Khattab (ra) alivyofanya katika ardhi ya siwad (ardhi kati ya mto Dajla na Furati na inayoizunguka), basi anaweza kufanya hivyo. Hiyo ni ardhi ya kharaj, na si haki yake kuwaondoa humo baada ya hapo. Ni mali yao wanayoweza kurithi na kufanyia biashara, naye ataweka kharaj juu yake... kila kilichoruhusiwa na watawala wa ardhi ya siwad, hairuhusiwi kwa Makhalifa waliokuja baadaye kukikataa wala kuiondoa kutoka mikononi mwao, iwe ni mrithi au mnunuzi. Mtawala mmoja akichukua ardhi kutoka mikononi mwa mtu na kuigawa kwa mwingine, hilo ni sawa na mtu kuteka kwa nguvu, ambapo mmoja anatekwa kwa nguvu na mwingine anapokea. Hili haliruhusiwi kwa Imam, wala haimruhusiwi kugawa haki ya Muislamu au mu'ahid kwa mtu yeyote, wala si chochote kama hicho kuchukuliwa kutoka mkononi mwake isipokuwa kwa haki inayomstahiki juu yake; hivyo basi kinachomstahiki huchukuliwa kutoka humo.'
Kwa hiyo, ikiwa Serikali inahitaji kuchukua ardhi katika ardhi za kharaj kwa manufaa ambayo Waislamu hawawezi kuyakosa, ni wajibu wake kumlipa mmiliki wa ardhi thamani ya umiliki wake wa faida ya ardhi aliyochukuliwa, si bei ya shingo yake, kwa sababu mmiliki wa ardhi ya kharaj anamiliki faida ya ardhi tu, si shingo yake, kwani shingo yake inamilikiwa na Waislamu. Kwa hiyo ni wajibu wake kumlipa thamani ya kile anachomiliki, ambacho ni faida, iwe kubwa au ndogo. Wala haipunguzwi kuwa ni kulipa thamani ya kile alichokiweka juu yake cha majengo au miti, kwa kuwa hilo litachukuliwa kuwa ni kunyang'anywa kwa nguvu haki ambayo anaimiliki. Anamiliki kile alichokiweka juu yake cha majengo na miti, na anamiliki kilicho ndani yake cha uwezo wa kuzalisha na manufaa yake yanayoruhusiwa. Kwa hiyo ni wajibu kukadiria thamani ya yote hayo, hasa kwa kuwa mara nyingi hutokea kwamba alinunua ardhi hiyo kwa maelfu ya dinari, ilhali kilicho juu yake cha majengo na miti hakifikii hata mamia ya dinari. Kwa hiyo kuzuia malipo kwa thamani ya majengo na miti ni dhuluma kwake na kupuuza haki yake. Ikiwa Dola haitalipa yote yaliyo juu ya ardhi yake katika manufaa, basi itakuwa ni kunyang'anywa bila haki. Hili ni sawa na manufaa yoyote yanapouzwa; ni wajibu kulipa thamani yake kikamilifu.
Kanuni zote zilizotangulia zinazohusu ardhi ya kharaji zinahusu tu ardhi iliyoandaliwa kwa kilimo. Kwa upande wa ardhi ya makazi katika nchi zilizotekwa, hukumu yake ni kinyume cha hukumu ya ardhi ya kilimo. Ardhi ya makazi haina kharaji juu yake, na asili yake pamoja na manufaa yake ni mali ya mtu. Hili ni kwa mujibu wa Ijmaa' ya Maswahaba. Waislamu walipoiteka Iraq, walichukua milki ya Kufa na Basra kwa mara ya kwanza na kuigawanya miongoni mwao, hivyo ikawa mali yao binafsi wakimiliki asili yake na manufaa yake, katika siku za Umar bin Al-Khattab (ra) kwa idhini yake. Maswahaba wa Mtume ﷺ walikaa humo. Vivyo hivyo ilikuwa kwa Sham, Misri na nchi nyingine zilizotekwa. Hawakulipa kharaji juu ya chochote katika hayo. Ardhi hiyo iliuzwa na kununuliwa kama mali yoyote binafsi. Vilevile, hakuna zaka juu yake isipokuwa ikichukuliwa kama bidhaa ya biashara. Hapo zaka ya bidhaa za biashara hutolewa. Ardhi iliyotekwa kwa nguvu ni jambo la Imamu. Akitaka, huigawa kama Mtume ﷺ alivyogawa Khaybar. Na akitaka, anaiacha ardhi ibaki mikononi mwa wakazi wake na kuiwekea kharaj kama ghanima kwa Waislamu, kama alivyofanya Umar (ra) katika ardhi ya Siwad (ardhi iliyo kati ya mto Dajla na Furati na inayoizunguka), Sham na Misri. Hufanya katika hilo kile ambacho anakiona kuwa na manufaa kwa Waislamu.
Kuhusu nchi ya mapatano, ni kila nchi ambayo wakazi wake walifanya mapatano nayo kwa masharti maalum. Ni wajibu kwa Waislamu kutekeleza masharti ya mapatano hayo na kufungamana nayo, yoyote yawe, kwa mujibu wa yale yaliyokuja katika Kitabu cha Allah na Sunnah ya Mtume wake ﷺ, kutoka katika aya na hadithi sahihi zinazolazimu kufungamana na kutekeleza ahadi.
As for the land of truce, it is every land whose inhabitants made truce upon with specific conditions. It is obliged upon the Muslims to fulfil the truce’s conditions and be bound by them whatever they are in conformity with what came in the Book of Allah and the Sunnah of His Messenger (saw) from the ayat and authenticated ahadith which oblige being bound by and fulfilment of covenants.
Ardhi ya mapatano ina aina kulingana na aina ya masharti yaliyokubaliwa wakati wa kuvunjika kwa mapatano. Ardhi iliyokabidhiwa kwa Waislamu na wakazi wake kufukuzwa kutoka humo kulingana na sharti la mapatano, kama ilivyotokea kwa Mayahudi wa Banu Nadhir. Mtume wa Allah ﷺ alifanya mapatano nao juu ya kuwafukuza kutoka Madina, na kwao ni kile ngamia walichobeba cha vyombo na mali, isipokuwa silaha. Hivyo ikawa ni miongoni mwa vile Allah alivyompa Mtume Wake ﷺ kama ngawira. Jambo la aina hii linaachwa kwa Imamu kulipanga kwa namna anayoona ina manufaa kwa Waislamu ndani yake.
The land of truce is of types according to the type of conditions agreed upon during the contradicting of the truce. The land surrendered to the Muslims and its inhabitants expelled from it according to the truce condition like it occurred with the Jews of Banu Nadhir. The Messenger of Allah (saw) made truce with them upon expelling them from Madinah, and for them is what the camels carried of utensils and property except for weapons. So it was of what Allah gave His Messenger (saw) as booty. The matter of this type is left for the Imam to dispose in it in the form he sees benefit therein for Muslims.
Na ardhi ambayo wakazi wake walifanya sulhu juu yake kwa sharti kwamba ibaki kuwa mali yao, na tunawaruhusu kuishi ndani yake kwa kulipa kharaj maalum. Shingo na manufaa ya ardhi hii yanabaki kuwa mali ya wakazi wake kulingana na masharti ya sulhu, nao wanaibadilishana kama bidhaa nyingine yoyote wanayoimiliki. Wanaweza kuiuza, kuiweka kama amana, kuitoa kama zawadi, na hurithiwa kutoka kwao. Hakuna chochote juu yao isipokuwa kile walichofanya sulhu juu yake, na hiki hakiongezwi. Kharaj hii ni ya daraja la jizyah. Kwa hiyo, ikiwa ardhi yao itahamishiwa kwa Mwislamu, halipi kharaj juu yake kwa sababu ardhi hiyo si ardhi ya kharaj. Vilevile, ikiwa wao watasilimu, basi kharaj haiwahusu, kama vile jizyah inavyoondolewa kwa yule anayesilimu. Hii ni kama ardhi ya Hijr na Bahrain. Hii ni kwa sababu Hijr na Bahrain zilifunguliwa kwa sulhu, kama vile Ayla Al-‘Aqabah, Dumat al-Jundal na Adhrah zilivyofunguliwa kwa sulhu. Miji hii ililipa jizyah kwa Mtume wa Allah ﷺ. Vilevile miji ya Sham isipokuwa ile ya Kaisari, ardhi ya Peninsula (al-jazirah), na ardhi yote ya Khurasan au mengi yake. Kwa hiyo hukumu yao ilikuwa hukumu ya sulhu.
And the land whose inhabitants made truce upon on condition it remains property for them and we allow them to reside therein upon their paying specific kharaj. The neck and benefit of this land remains the property of its inhabitants according to the truce conditions and they exchange it like any good they own. They can trade it, place it in trust, gift it and it is inherited from them. There is nothing upon them except what they made truce upon, and this is not increased. This kharaj is of the rank of jizyah. Accordingly if their land is transferred to a Muslim he does not pay kharaj upon it as the land is not land of kharaj. Similarly, if they become Muslim then kharaj does not apply to them just as the jizyah is exempted from the one who becomes Muslim. This is like the land of Hijr and Bahrain. This is because Hijr and Bahrain were opened by truce just like Ayla Al-‘Aqabah, Dumat al-Jundal and Adhrah were opened by truce. These towns paid jizyah to the Messenger of Allah (saw). Similarly the cities of Sham except for the Caesarian ones, the land of the peninsula (al-jazirah) and all the land of Khurasan or most of it. Accordingly their rule was the rule of truce.
Na ardhi ambayo makafiri walifanya sulhu juu yake, ambayo ilikuwa ni yetu, na tunawaruhusu kuishi ndani yake pamoja na majengo yake kwa kodi maalum ya kharaj, basi hukumu ya ardhi hii yote ni hukumu ya ardhi ya nguvu (‘unwa), na kharaj yake ni kharaj ya ardhi ya nguvu.
And the land upon which the disbelievers made truce upon the land which belonged to us and we allow them to reside in it and its buildings for a specific kharaj. The rule of all this land is the rule of the land of force (‘unwa), and its kharaj is the kharaj of the land of force.