10.3 Yerlarning hukmlari - Islomning iqtisodiy tizimi | Quran Course

10.3 Yerlarning hukmlari - Islomning iqtisodiy tizimi | Quran Course

Bu muomalaning sababi shundaki, yer urushda o'ljа sifatida olingan mulk turlaridan biridir. U halol (ruxsat etilgan) bo'lib, Bayt ul-Mol mulkidir. Hafs ibn G'iyas Abu Dhi'bdan, u Zuhriydan rivoyat qilib, shunday degan: "Allah Elchisi ﷺ Bahrayndagi majusiylardan jizya oldilar. Ularning kimki Islomni qabul qilsa, uning jizyasi qabul qilinar, uning joni va mol-mulki himoya qilinar edi, faqat yeri bundan mustasno, chunki u musulmonlar uchun o'lja hisoblanadi, sababi ular dastlab tahdid ostida bo'lmaganlarida Islomni qabul qilmagan edilar." Yer bilan boshqa o'ljalar o'rtasidagi farq shundaki, boshqa o'ljalarni musulmonlar o'rtasida taqsimlash orqali tasarruf etish mumkin, ammo yerning asosi huquqiy jihatdan Bayt ul-Mol ixtiyorida qoladi, amalda esa u aholining qo'lida qolib, ulardan foydalanishlari mumkin. Yerning asosini Bayt ul-Mol ixtiyorida saqlab, odamlarga undan foydalanish imkonini berish, uni fath vaqtida mavjud bo'lganlar ham, keyinroq kelganlar ham barcha musulmonlar uchun umumiy o'lja qilishni anglatadi.

The reason for this treatment is that land is a form of property taken as booty in war. It is Halal (allowed) and it is the property of the Bait ul- Mal. Hafs ibn Ghiath narrated from Abu Dh’ib from Zuhri who said: “The Messenger of Allah (pbuh) accepted the Jizya from the fireworshippers (Majus) of Bahrain. It was accepted from any one of its people who embraced Islam, and his life and his property would be protected, except his land which is considered as booty for the Muslims, because He did not accept Islam initially when He was under no threat.” The difference between the land and the other booties is that other booties can be disposed of by dividing them amongst the Muslims, but the neck of the land is kept under the disposal of the Bait ul-Mal from the legal point of view although, practically, it remains in the hands of its inhabitants who can benefit from it. Keeping the neck of the land with the Bait ul-Mal and enabling the people to benefit from it means that it is a public booty for all Muslims, whether they exist at the time of conquest or they come later on.

Al-Hakim, Al-Bayhaqiy va At-Tabaroniy Abu Muso al-Ash'ariy va Mu'oz rivoyatlari orqali xabar berishadi: Rasululloh ﷺ ularni odamlarga dinni o'rgatish uchun Yamanga yuborganlarida, dedilar: "Zakot yoki sadaqani faqat shu to'rt narsadan oling: arpa, bug'doy, kishmish va xurmo." Kharaj esa davlat yer egasidan oladigan narsadir: davlat yerning odatdagi taxminiy hosildorligiga qarab belgilaydigan ma'lum miqdor, yerning haqiqiy hosiliga qarab emas. Kharaj yerdan olinishi mumkin bo'lgan miqdorga qarab belgilanadi, na yer egasiga, na Bayt ul-Molga zulm qilmagan holda. U har yili yer egasidan olinadi, yerga ekilgan bo'lsinmi yoki yo'qmi, unumdor bo'lsinmi yoki unumsiz bo'lsinmi. Abu Yusuf "Al-Kharaj" kitobida Amr ibn Maymun va Horisa ibn Mudorib'dan rivoyat qiladi: "Umar ibn al-Xattob Uthmon ibn Hanifni Iroq yerlariga yubordi va uni yerni o'lchab chiqishga buyurdi. Har bir jarib (ishlov beriladigan yer bo'lagi) uchun, ekilganmi yoki suv bosganmi, lekin odatda foydalanish mumkin bo'lsa, u bir dirham va bir qafiz (taxminan 16 kg) belgiladi." Abu Yusuf o'sha kitobda, Hajjoj ibn Arto'adan, u Ibn Avfdan rivoyat qilib aytadiki: "Umar ibn al-Xattob Halvon tog'idan narigi yerni (Iroqda) o'lchadi va har bir jarib uchun, ekilganmi yoki suv bosganmi, chelak yoki boshqa vosita bilan sug'orilganmi, ekilganmi yoki tashlab qo'yilganmi, bir dirham va bir qafiz belgiladi." Kharaj Bayt ul-Molda zakotdan alohida bo'limda saqlanadi. U davlat belgilagan barcha yo'nalishlarga sarflanadi, xuddi Bayt ul-Molning boshqa mulklari kabi.

Al-Hakim, Al-Baihaqi and At-Tabarani reported through the Hadith of Abu Musa al-Ash’ari and Mu’adh that when the Messenger of Allah (pbuh) sent them to Yemen to teach people the deen, He (pbuh) said: “Don’t take zakat or charity except from these four things: Barley, wheat, raisins and dates.” However Kharaj is that which the State takes from the landlord; a certain quantity which it estimates and defines according to the usual estimated production of the land, rather than its actual production. Kharaj is estimated on the land by as much as can be afforded from it, without bringing injustice, neither to the landlord nor to the Bait ul-Mal. It is collected every year from the landlord whether it was planted upon or not and whether it was fertile or barren. Abu Yusuf narrated in Al-Kharaj from Amru bin Maymun and Haritha bin Mudhrab: “Umar bin Al- Khattab sent ’Uthman ibn Hanif to the land of Iraq and He ordered Him to survey it. On each Jareeb (a patch of arable land) whether it was cultivated or overflowed with water, but could be usually used, He put one Dirham and one Qafeez” (about 16kg). Abu Yusuf also reported in the same book Al-Kharaj narrating from Al-Hajjaj bin Arta’a who narrated from Ibn ’Awf who said that “Umar bin Al-Khattab surveyed the land beyond the mountain of Halwan (in Iraq), and on every Jareeb, whether it was cultivated or overflowed with water irrigated by a bucket or something else, and whether it was planted or neglected, He levied a Dirham and one Qafeez.” Kharaj is placed in the Bait ul-Mal in a section other than that of zakat. It is spent on all the aspects which the State decides, in the same way as the other properties of Bait ul-Mal.