Xaroj — kofirlardan zo'rlik bilan yoki tinch yo'l bilan bosib olingan yerga musulmonlarning huquqi sifatida solinadigan soliqdir; shunga ko'ra u zo'rlik bilan olingan xaroj va tinchlik bilan olingan xaroj bo'ladi.

The Kharaj is the right of the Muslims imposed on the land that is conquered from the Kuffar, either by the use of force or by peaceful means, it would thus be a Kharaj of force and a Kharaj of peace.

U'zi kharaj solig'i bu — musulmonlar kofirlardan kuch bilan zabt etgan har qanday yerga solinadigan soliq, masalan, Iroq, Shom va Misr yerlari kabi. Kharajning asosiy mohiyati Alloh (SWT)ning quyidagi so'zida ko'rsatilgan:

It is the levy imposed on any land which the Muslims have conquered from the disbelievers by the use of force, such as the lands of Iraq, Ash- Sham and Egypt. The basic nature of Kharaj is referred to in Allah (swt)’s saying:

Alloh (subhanahu va taolo) Rasuliga (sallallohu alayhi vasallam) shahar aholisidan bergan narsalar — ular Allohga va Rasulga, qarindoshlarga, yetimlarga, miskinlarga va yo‘lovchiga tegishlidir; toki u boylar o‘rtasida aylanib yuradigan narsa bo‘lib qolmasin. Rasul (sallallohu alayhi vasallam) sizlarga bergan narsani oling va u sizlarni qaytargan narsadan tiyiling. Allohdan qo‘rqing, chunki Alloh azob berishda qattiqdir. Uy-joylaridan va mol-mulkidan haydab chiqarilgan, Allohning fazlini va roziligini istab, Allohga va Rasuliga (sallallohu alayhi vasallam) yordam berayotgan kambag‘al muhojirlar uchundir. Ana o‘shalar rostgo‘ylardir. Ulardan oldin (Madinada) yurt tutgan va imonni qabul qilganlar esa o‘zlariga hijrat qilib kelganlarni sevadilar, ularga berilgan narsalarga ko‘ngillarida hasad topmaydilar, hatto o‘zlari muhtoj bo‘lsalar ham, ularni o‘zlaridan ustun qo‘yadilar. Kimki nafsining baxilligidan saqlansa, ana o‘shalar najot topuvchilardir. Ulardan keyin kelganlar esa aytadilar: “Parvardigorimiz! Bizni va bizdan oldin imonga kirgan birodarlarimizni mag‘firat qil.” [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]

Bu oyatlar ‘Umar tomonidan Iroq, Ash-Sham va Misr yerlarini Bilol, Abdurahmon va Az-Zubayr talab qilganidek, jangchilar o‘rtasida taqsimlamaslik haqidagi dalilini qo‘llab-quvvatlash uchun ishlatilgan. Ular unga bu yerlarni, Alloh (SWT) ularga qilichlari yordamida ato etgan yerlarni taqsimlashni so‘radilar, chunki Allohning Elchisi ﷺ Xaybar yerini fath qilgandan keyin uni jangchilar o‘rtasida taqsimlagan, deb dalil keltirdilar. Rivoyat qilinishicha, ‘Umar o‘z dalilini qo‘llab-quvvatlash maqsadida Ansorni maslahatga chaqirganida ularga shunday degan: “Men yerni va uning daraxtlarini vaqf mulki qilishga, yerlarga Xaroj solishga, egalariga esa Jizya solishga qaror qildim. Bular musulmonlar uchun Fay’ bo‘ladi, jangchilar, ularning bolalari va ulardan keyin keladiganlar uchun. Sizningcha, bu chegaralar (old chiziqlar) askarlar bilan ta’minlanishi kerak emasmi? Sizningcha, Ash-Shamning, Al-Jaziraning, Al-Kufaning, Basraning va Misrning bu buyuk shaharlari qurolli kuchlar bilan mustahkamlanishi va ularga saxiylik ko‘rsatilishi kerak emasmi? Agar yerlar va daraxtlar taqsimlab yuborilsa, ularga qayerdan beramiz?” So‘ngra ‘Umar o‘z dalilini Qur’ondan keltirilgan dalillar bilan mustahkamladi. U Alloh (SWT)ning: — deguncha bo‘lgan Al-Fay’ oyatlarini o‘qidi.

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:

Va ulardan keyin kelganlar [Al- Hashr: 10]

“And those who came after them” [Al- Hashr: 10]

va keyin dedi: “Bu oyat qiyamat kunigacha bo‘lgan barcha odamlarga tegishli, va har bir musulmon bu fay’dan ulush olishga haqli.” Ansorlar uning fikriga qo‘shilib dedilar: “Sizning fikringiz to‘g‘ri, siz to‘g‘ri gapirdingiz va to‘g‘ri qarorga keldingiz; agar bu chegara qo‘riqchi postlari va bu shaharlarni jangchilar mustahkamlamasa, va o‘sha odamlarga ta’minot berilmasa, kofirlar o‘z shaharlariga qaytib ketishardi.” Shunda ‘Umar dedi: “Bu masala menga aniq bo‘ldi. Siz yerni o‘lchash va hosilni oqilona baholashga qodir, tajribali bir odamni bilasizmi, kim yerni o‘rganib chiqishi mumkin?” Shunda hammasi Usmon ibn Hanifni bu ish uchun eng yaxshi odam deb topdilar va dedilar: “Unga bundan ham murakkabroq ishlarda ishonishingiz mumkin, chunki u fahm-farosatli, aqlli va tajribalidir.” ‘Umar keyin unga shoshilib bordi va uni Sawad (Iroq va Eron yerlari)ni o‘lchash vazifasiga tayinladi.

and then said: “This verse refers to all the people till the day of Judgement, and every single Muslim is entitled to share of this Fai’.” The Ansar agreed with him and said: “Your opinion is right, you have said the right thing and come up with the right decision, if these frontlines and these cities were not fortified by the fighters, and if those men were not given provisions, the disbelievers would return to their cities.” Upon this ‘Umar said: “The matter has become clear to me, do you know a man who has a ability and experience in measurement, who could survey the land and assess the fruits reasonably?.” Then all agreed that Uthman Ibn Hanif was the best man for the job and said: “You can rely on him in more complicated matters than this, for he has vision, intelligence and experience.” ‘Umar then hurried to him and assigned him with the task of surveying the land of the Sawad (land of Iraq and Iran).

Keyin Utmon yo‘lga chiqib, Sawadni ko‘zdan kechirdi. U Sawadga xaroj solib, so‘ng Umarga qaytib bordi va Umar bu ko‘zdan kechirishni ma’qulladi. Umarning vafotidan oldin faqat Al-Kufa Sawadidan tushgan daromad yuz million dirhamga yetdi. O‘sha paytda dirham miskalning og‘irligiga teng edi. Shuning uchun Umar yer egalariga yerni saqlab qolishga ruxsat berdi va ulardan xaroj olib, uni Bayt ul-Molga to‘lashlarini belgiladi. Umar bu yerni qiyomat kunigacha musulmonlar uchun fay’ qilib qo‘ydi. Allah (SWT) yer va undagi barcha narsalarga vorislik qilguncha bu yer xaroj bo‘lib qoladi. Yer egalari Islomni qabul qilsalar yoki yerni musulmonga sotsalar ham, uni ‘ushr yeriga aylantirib bo‘lmaydi. Chunki yerning tabiati shunday qoladi va o‘zgarmaydi, ya’ni kuch bilan zabt etilgan yer va unga xaroj solingan yer shunday bo‘lib qoladi.

Uthman then set off and surveyed the Sawad. He put on the Sawad a Kharaj, then reported back to ‘Umar who approved the survey. The revenues from the Sawad of Al-Kufa alone reached before the death of ‘Umar a hundred million Dirhams. The Dirham at the time was equal to the weight of the Miskal. ‘Umar therefore allowed the landowners to keep the land and imposed on them a Kharaj which they paid to the Bait ul-Mal and ‘Umar made the land a Fai’ for the Muslims till the day of Judgement. It will remain a Kharaj until Allah (swt) inherits the Earth and those on it, it cannot be transferred or converted into a ‘’Ushr (to the land), even if the landowners embraced Islam or sold the land to a Muslim. This is because the nature of the land will remain as such and will not change, i.e. a land that has been conquered by force and a land that a Kharaj has been imposed on.

Tariq Ibnu Shihab rivoyat qilgan: ‘‘Umar ibn al-Xattob menga Nahr al-Malikdagi Islomni qabul qilgan Dahqana qabilasi haqida yozdi. U yozdi: “Qabilaga uning yerini bering, shu yerning xarojini to‘lashsin.” Bu aniq ko‘rsatadiki, ‘Umar ibn al-Xattob kuch bilan zabt etilgan va egalari Islomni qabul qilgan yerga solingan xarojni bekor qilmagan va ular musulmon bo‘lganlaridan keyin ham shu yerning xarojini to‘lashlarini buyurgan.

Tariq Ibnu Shihab reported: ‘‘Umar b. Al-Khattab wrote to me about the tribe of Dahqana in Nahr Al-Malik, who had embraced Islam. He wrote: “Give the tribe her land so that they pay the Kharaj of that land.” This clearly indicates that ‘Umar b. Al-Khattab did not waiver the Kharaj imposed on the land conquered by force and whose owners embraced Islam, and he ordered them to continue to pay the Kharaj of that land after becoming Muslims.

Bu, sulh (tinchlik shartnomasi) imzolangan har bir yerga solinadigan xiroj bo‘lib, u musulmonlar va ular bilan sulh tuzgan xalq o‘rtasida kelishilgan tinchlik shartnomasiga bo‘ysunadi. Agar tinchlik shartnomasi yerning bizga tegishli ekanligi yoki uning aholisiga o‘zi to‘laydigan xiroj evaziga shu yerda yashashga ruxsat berilishi asosida tuzilgan bo‘lsa, u holda bu xiroj shu yerda abadiy qoladi va bu yer Qiyomat kunigacha xiroj yeri bo‘lib qoladi, hatto aholining Islomni qabul qilishi yoki musulmonlar tomonidan sotib olinishi orqali u musulmonlarga o‘tgan bo‘lsa ham va hokazo.

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.

Agar sulh shartnomasi yer ularniki ekanligi asosida tuzilgan bo‘lsa, ya’ni yer ularning qo‘lida qolishi va ular o‘sha yerda belgilangan miqdordagi xiroj to‘lab yashashi shart qilingan bo‘lsa, unda bu xiroj jizya o‘rnida bo‘ladi. Bunday holda, agar ular Islomni qabul qilsalar yoki yerni musulmonlarga sotsalar, xiroj bekor bo‘ladi. Buning dalili Allohning subhanahu va taolo ushbu so‘zidir: «Va’dani vafo qilinglar, albatta, va’da so‘ralur». [Isro: 34] Shuningdek, Payg‘ambar ﷺ ning: «Musulmonlar o‘z shartlariga bog‘liqdirlar», degan hadislari ham shunga dalildir. Agar ular yerini kofirga sotsalar, xiroj qoladi va bekor bo‘lmaydi, chunki kofir xiroj va jizya to‘lovchilaridan hisoblanadi.

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.

Xaroj ʻUshrdan farq qiladi. ʻUshr — ʻUshriy yerlarning hosilidan olinadigan narsa, ʻUshriy yerlar esa quyidagilardir:

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

‘Unva (zabt etilgan, kuch bilan olingan) yerga, kofirlar fath etilgan paytda uning egalari bo‘lgan holda, boshidanoq xaroj solinadi. Agar yer kofirlar qo‘lida qolsa, u yer ekilgan yoki ekilmaganidan qat’i nazar, uchun xaroj to‘lanadi. Unda ‘ushr bo‘lmaydi, chunki ‘ushr — zakot, kofirlar esa zakot to‘lamaydi. Agar ular musulmon bo‘lsa yoki yerni musulmonga sotsa ham, xaroj bekor bo‘lmaydi, chunki yerning kuch bilan olingan yer ekani sifati abadiy qoladi. Shuning uchun ular xaroj bilan birga ‘ushrni ham to‘lashlari kerak. Buning sababi shuki, xaroj yerga yuklatilgan haqdir, ‘ushr esa oyat va hadislarga ko‘ra musulmonning mulki bo‘lgan yer mahsulotiga yuklatilgan haqdir. Ikki haq o‘rtasida ziddiyat yo‘q, chunki ular ikki xil sabab bilan vojib bo‘lgan. Bu, ehromdagi (ihrom holatidagi) musulmon Haramda birovning ovini o‘ldirsa, u egasiga qiymatini to‘lashi va Alloh (subhanahu va taolo) oldidagi jarimani ham ado etishi kerak bo‘lgan holatga o‘xshaydi. Hanafiylar esa Payg‘ambar (sollallohu alayhi va sallam) dan rivoyat qilingan: «Musulmon yerida ‘ushr va xarojni birga yig‘ish yo‘q», degan hadisni dalil qilib keltiradilar. Bu hadis emas va hadis olimlari uning Payg‘ambar (sollallohu alayhi va sallam) so‘zlaridan ekanini tasdiqlamaganlar.

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) .

Shunday qilib, avval xiroj to‘lanadi. Xirojni to‘lagandan keyin qolgan ekin va mevalar nisobga yetsa, unda zakot olinadi. Agar nisobga yetmasa, u kishiga zakot yo‘q.

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.

Hozir fath (istilo) davridan ancha uzoqlashganmiz, aksariyat xalq barcha yerlarda — kuch bilan bosib olingan yoki sulh shartnomasi bilan olingan bo‘lishidan qat’i nazar — musulmon bo‘ldi. Endi yerni zo‘rlik bilan olingan yoki sulh yo‘li bilan olingan yerdan, shuningdek tiriltirilgan va obod qilingan yerdan ajratib turuvchi devonlar va ro‘yxatlarning ko‘pchiligi eskirib qolgan ekan, bunda quyidagi yo‘l bilan farqlash mumkin: zo‘rlik bilan ochilgani ma’lum bo‘lgan yerning eng ustun umumiy holatini, yoki uning aholisi Islomni qabul qilgani yoki u alohida tarzda muomala qilingani ni e’tiborga olish orqali.

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.

Iroq yerining butun hududi, shu jumladan Quvayt, Eron, Hindiston, Pokiston, Afg'oniston, Turkiston, Buxoro, Samarqand, Ash-Sham yeri, Turkiya, Misr, Sudan va Shimoliy Afrika, bularning barchasi xarojiy yer hisoblanadi, chunki ular kuch bilan fath qilingan. Ularning ustiga xaroj to'lanishi lozim, bu musulmonlar va kofirlar tomonidan amalga oshiriladi. Yerning mahsuloti zakot farz bo'ladigan darajada bo'lsa yoki xarojni to'lagandan keyin nisobga yetsa, musulmonlarga ham o'shr to'lash farzdir. Faqat o'z yerlari o'shriy yer ekanligini dalillar va hujjatlar bilan isbotlay oladigan musulmonlar bundan mustasno; ular xaroj to'lamaydi, balki o'shrni zakot sifatida to'laydi.

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.

Arabiston yarim oroli, jumladan Yaman, Indoneziya, Janubiy-Sharqiy Osiyo va boshqa shunga o'xshash yerlar 'Ushriy yerlardir, Xarajiy yerlar emas. Ularda faqat ekin hosilidan, zakot farz bo'lgan hosil uchun 'Ushr, ya'ni zakot sifatida to'lash vojibdir.

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.

Kharojni belgilashda xalifa tajribali kishilarni vakil qilishi kerak, ya’ni yerni o‘lchab baholashni, undan olinadigan hosilni taxmin qilishni biladiganlarni. Xuddi shunday, ‘Umar ibn al-Xattob Iroqning qishloq hududi (as-Savod)ni kharoj belgilash uchun o‘lchamoqchi bo‘lganida ish shunday bo‘lgan. U musulmonlardan bu vazifaga kimni tayinlash kerakligini so‘radi. U ularga dedi: “Bu masala men uchun aniq bo‘ldi. Endi kim o‘z ko‘rish qobiliyati va aql-idrokiga ega bo‘lib, yerni o‘z darajasi va o‘rniga qo‘yadigan, kofir egalariga ular to‘lay oladigan miqdordagi kharojni belgilaydigan kishi?” Hammalari ‘Usmon ibn Hunaifga kelishib oldilar. Ular dedilar: “Uni yanada muhimroq vazifalarga yuborishingiz mumkin. U ko‘rish qobiliyati, aql-idrok va tajribaga ega odam.” Shunda ‘Umar unga tezlik bilan yo‘l oldi va unga as-Savodni o‘lchash mas’uliyatini topshirdi.

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.

Kharojni baholashga mas'ul shaxs yerning haqiqiy holatini hisobga olishi kerak: u juda unumdormi, sifatli va mo'l hosil beradimi yoki past sifatli va kam hosil beruvchi yermi? U yomg'ir bilan, buloqlar va quduqlar bilan yoki kanal va daryolar bilan sug'oriladimi? Yomg'ir bilan, sepkichlar yoki mashinalar bilan sug'oriladimi, chunki xarajat bir xil emas. Qanday ekinlar va mevalar ekiladi va yetishtiriladi, chunki narxi qimmat va yuqori qiymatga ega ekinlar va mevalar ham, arzon va past qiymatga ega ekinlar ham bor. Uning joylashuvi qayerda? Shaharlarga va ularning bozorlariga yaqinmi yoki ulardan uzoqmi? Unga yetib borish mumkin bo'lishi va hosilini bozorlarga olib borish uchun yaxshi yo'li bormi yoki yo'llar notekis va qiyinmi?

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?

Установление размера харадж, налагаемого на землю, должно осуществляться специалистами, знающими, как его определить, как было разъяснено в предыдущей теме, когда Умар ибн аль-Хаттаб послал Усмана ибн Ханифа после того, как он посоветовался с людьми относительно его назначения, поскольку тот обладал прозорливостью, разумом и опытом. Он назначил его в Куфу, по ту сторону Евфрата, так же как назначил Хузайфу ибн аль-Яманa над областью за рекой Тигр. Они обследовали Саваду (сельские районы Ирака) и подсчитали, что подлежит обложению харадж, и вынесли этот вопрос на рассмотрение Умара, который одобрил это. Передаётся от Амра ибн Меймуна, который сказал: «Я видел Умара ибн аль-Хаттаба и Ибн Ханифа, который пришёл к нему и начал с ним говорить, и слышал, как он сказал: “Клянусь Аллахом (SWT)! Если бы я взимал по одному дирхаму и кафизу зерна с каждого участка пахотной земли, это не было бы для них непосильным бременем и не истощило бы их”». В сообщении от Мухаммада ﷺ ибн Убейда ас-Сакафи он сказал: «Умар ибн аль-Хаттаб взимал с жителей Савады с каждого участка пахотной земли, будь то населённой или орошаемой водой, один дирхам и кафиз, а с влажной земли он взимал пять дирхамов». Аш-Ша‘би передал от Умара, что тот послал Усмана ибн Ханифа в Саваду, и тот взимал два дирхама с участка ячменя, с участка пшеницы он взимал четыре дирхама, с участка сахарного тростника он взимал шесть дирхамов, с финиковой пальмы он взимал восемь дирхамов, с винограда он взимал десять дирхамов, а с оливок он взимал двенадцать дирхамов.

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”.

’Umar ibn al-Khattab ning uni ajratish masalasida Iroq, Shom va Misr yerlari bo‘yicha o‘zi bilan fikrda bo‘lmaganlar bilan bo‘lgan munozarasida aytgan so‘zlari xirojni sarflash masalasini aniq ko‘rsatadi. Ushbu munozarada quyidagi gap rivoyat qilingan: “Agar men uni taqsimlaganimda, sizdan keyin kelganlar uchun hech narsa qolmas edi. Sizdan keyin keladigan musulmonlar yerning taqsimlanganini, ota-bobolar orqali meros bo‘lib o‘tib, egalik qilinganini qanday topishlari mumkin? Bu qanday fikr? Chegaralarni nima to‘ldiradi? Bu yurtning bolalari va bevalari uchun, Shom va Iroq yerlaridan bo‘lgan boshqalar uchun nima bo‘ladi?” U o‘zi maslahat so‘ragan Ansorga shunday degan: “Men shunday fikrga keldimki, yerni uning kofir egalari qo‘lida qoldirib, unga xiroj belgilayman va ularning bo‘yniga jizya solaman, ular uni beradilar. Shunda bu musulmonlar, jangchilar, ularning avlodlari va ulardan keyin keladiganlar uchun fay’ bo‘ladi. Ko‘rib turibsizmi, bu chegaralarda albatta yashaydigan odamlar bo‘lishi kerak. Bu buyuk shaharlarni ko‘rmayapsizmi: Shom, Al-Jazira, Kufa, Basra va Misr. Ularni qo‘shinlar bilan to‘ldirish va bu qo‘shinlarga yetarli ta’minot berish kerak. Agar yer va kofirlar taqsimlab yuborilsa, o‘sha odamlarga kim beradi?” U fay’ oyatlarini o‘qigandan so‘ng, “Va ulardan keyin kelganlar”, degan oyatni tilga oldi: “Bu oyat barcha musulmonlarni o‘z ichiga oladi. Musulmonlardan shu boylikda haqqi bo‘lmagan bironta odam qolmaydi. Agar Alloh (SWT) menga yashash uchun ko‘proq vaqt bersa, har bir musulmon o‘z haqqini oladi, hatto Hamyerda qo‘y boqayotgan cho‘bon ham o‘z ulushini oladi, garchi u bunda hech qanday mehnat qilmagan bo‘lsa ham.”

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.”.