Abu Ubayd said: «Biz topdikki, Allah Elchisi ﷺ va undan keyingi xalifalardan yerlarni fath qilish haqida rivoyatlar uch qoida bilan kelgan: odamlar Islomni qabul qilgan yer, ularning mulki o‘zlarida qoladi, bu ushr yeri bo‘lib, ularning zimmasida undan boshqa hech narsa yo‘q. Sulh yo‘li bilan, ma’lum xiroj evaziga zabt etilgan yer esa, ular sulh tuzgan narsa ularning zimmasida bo‘ladi va undan ortiq hech narsa majburiy emas. Kuch bilan olingan yer esa, musulmonlar uning hukmi haqida ixtilof qilgan yerdir. Ulardan ba’zilari uning yo‘li urush o‘ljasi (g‘anima) yo‘li bo‘lib, u beshdan to‘rt qismga bo‘linadi va taqsim qilinadi, to‘rt qism uni maxsus fath etganlar o‘rtasida taqsim qilinadi, qolgan beshdan bir qism esa Allah (swt) nomlagan kishilarga beriladi, deb aytdilar. Boshqalar esa uning hukmi va unga oid tasarruf Imomga tegishli, deb aytdilar: agar u beshdan bo‘lib, Allah Elchisi ﷺ Xaybarda qilganidek taqsim qilishni ko‘rsa, buni qilishi mumkin; agar u uni fay’ qilishni, ya’ni beshga bo‘lmasdan va taqsim qilmasdan, Umar siwad (Dajla va Furot daryolari orasidagi va atrofidagi yer) bilan qilgani kabi, to uzoq qolguncha musulmonlar umumiy omonati bo‘lishini ko‘rsa, buni ham qilishi mumkin», deb aytdilar. Bu kuch bilan fath qilingan yerlarning qoidalaridir» (Abu Ubaydning iqtibosi shu yerda tugaydi).

Abu Ubayd said: ‘We find that the traditions from the Messenger of Allah (saw) and the Khulafaa after him came regarding the conquest of lands with three rules: The land where people embraced Islam upon it so their property remains with them, and it is the land of ushr and there is nothing else in it upon them. And the land conquered by truce upon a specific kharaj, so upon them is what they made truce upon and nothing beyond that is obliged upon them. And the land taken by force which is the one Muslims differed upon. Some of them said that its way is the way of war booty (ghaneema) so it is divided into fifths and divided. So four-fifths becomes distributed between those who conquered it specifically and the remaining fifth for those named by Allah (swt). Some said that its rule and the consideration over it is for the Imam; if he sees that he divided it into fifths and divides it like the Messenger of Allah (saw) did in Khayber, then he can do that. And if he sees that he makes it booty (fai) so that he does not divide it into fifths and not divide it, but it becomes a trust for Muslims generally as long as it remains just as Umar did with the siwad (land between river Dajla and Euphrates and surrounding it) then he can do that. These are the rules of land which are opened by conquest’ (Abu Ubayds reference ends here).

Islomda Alloh Rasulini (saw) yuborgan vaqtdan to Alloh yer va undagilarga Voris bo'lgan kungacha bo'lgan yer uch turdan biridir: ushr yeri, xaroj yeri yoki sulh yeri. Ushr yeri esa undan ishlab chiqarilgan hosildan ushr (o'ndan bir) yoki yarim ushr zakot sifatida olinadigan yerdir, shuning uchun u ushriy yer deb ataladi. U yerdan olinadigan hosildan, unga bog'liq holda zakot sifatida olinadigan o'ndan bir munosabati bilan shunday nomlangan.

The land in Islam from the time Allah sent His Messenger (saw) until the day Allah inherits the earth and those upon it is either the land of ushr or the land of kharaj or the land of truce. As for the land of ushr, it is the land from which ushr (tithe) is taken or half-tithe as zakat from what is produced from it so it is ushri land. It is named that in relation to the tithe taken from the produce(r) of the land as zakat upon it.

U'z ichiga oladi har bir yerni, uning aholisi dastlab unda Islomni qabul qilgan, masalan Al-Madinah Al-Munavvarah yoki Indoneziya. Rasulullah ﷺ davrida va undan keyingi xalifalar davrida Madina aholisi yer mahsulotidan ushrni zakot sifatida olmagan.

It includes every land whose inhabitants embraced Islam upon it originally like the land of Al Madinah Al-Munawwarah or Indonesia. The people of Madinah in the days of the Messenger (saw) and the Khulafaa after him did not except the tithe as zakat from the produce of the land.

Shuningdek, ushr yeri Arabiston yarimorolining butun hududini qamrab oladi, uning aholisi unda Islomni qabul qilganmi, masalan Madina kabi, yoki u kuch bilan zabt etilganmi, masalan Makka kabi. Allahning Elchisi ﷺ Makka yerini uning aholisiga qoldirdi va uni ulardan olmadi. Yarimorolning qolgan qismida ham xuddi shunday bo‘ldi, faqat yahudiylar uchun bo‘lgan yer bundan mustasno. Buning sababi shuki, Alloh arab mushriklaridan Islomdan yoki qilichdan boshqasini qabul qilmadi. Alloh O‘z Elchisi ﷺ ni ulardan tanladi va Qur’onni ularning tilida nozil qildi, shuning uchun ular uni tushunib, anglashga eng qodir bo‘ldilar. Shu sababli U ularning hammasiga Islomni buyurdi va Islomni qabul qilmagan har bir kishi o‘ldiriladi. U ulardan jizya olmadi, ular o‘z dinlarida qolishlariga ham ruxsat bermadi, shu bilan ularni bu xordan asradi. U ularning boshlaridan jizya olmadi va yerlariga xiroj solmadi; aksincha, Arabiston yarimorolining butun yerini ushr yeri qildi, uning aholisi unda Islomni qabul qilganmi yoki kuch bilan zabt etilganmi, farqi yo‘q. Uning aholisini musulmon qildi va Elchi ﷺ ga yahudiylarni u yerdan chiqarishni buyurdi, shunda unda Islom dinidan boshqasi qolmadi. Shunga ko‘ra, bu vaqtgacha Elchi ﷺ tomonidan hosildan olinadigan o‘ndan bir ushrdan boshqa hech qanday zakot olinmagan.

Similarly the land of ushr covers all the Arabian Peninsula whether its inhabitants embraced Islam upon it like Madinah or it was conquered by force like Makkah. The Messenger of Allah (saw) left the land of Makkah to its inhabitants and he did not take it from them. This was the same for the rest of the peninsula except what was for the Jews. This is because Allah did not accept from the Arab polytheists except Islam or the sword. Allah chose His Messenger (saw) from among them and revealed the Qur’an in their language so therefore they are more capable to understand and comprehend it so He commanded them all with Islam and whoever does not embrace Islam is killed. He did not accept jizyah from them along with their remaining upon their religion so He honoured them above this humiliation. He did not accept jizyah upon their heads nor implements kharaj upon their lands; rather He made the whole Arabian Peninsula ushri land whether its inhabitants embraced Islam upon it or it was conquered by force. And He made its residents Muslims and commanded the Messenger (saw) to remove the Jews from it so that there does not remain within it except the deen of Islam. Accordingly there was no zakah taken except the tithe on the produce by the Messenger (saw) until this hour.

Barcha Muslimlar qurol kuchi bilan zabt etib, Imom tomonidan jangchilar o‘rtasida taqsimlangan yerlar — masalan, Xaybar yeri kabi — ushr yeriga qo‘shiladi va ushr yeriga aylanadi. Yoki Imom ulardan bir qismi ustida tasdiqlagan yerlar, xuddi Shom va Homsdagi Muslimlar lashkari bilan sodir bo‘lganidek. Al-Ahvas ibn Hakim rivoyat qiladi: Homsni zabt etgan Muslimlar uning ichiga kirmadilar, balki Al-Irbid daryosi bo‘yida o‘rnashib, o‘sha yerda yashadilar. Shunda Umar ularga bu yerni ijaraga berdi, Usmon ham shunday qildi. Shuningdek, rivoyat qilinadiki, Alloh ﷺ Muslimlarga Bilad ash-Shomni zafar bilan berganida va ular Damashq va Homs aholisi bilan sulh tuzganlarida, g‘alabalarini to‘liq yakunlamasdan turib shaharga kirishni xohlamadilar va dushmani Allohga qarshi qattiq qirg‘in uyushtirdilar. Shunda ular Al-Mizza va Sha’ban o‘tloqi o‘rtasidagi Bardi o‘tloqiga joylashdilar. Muruj o‘tloqining ikki tarafi Damashq aholisiga ruxsat etildi, boshqalarga emas, va ular o‘sha yerda yashadilar. Bu xabar Umarga yetib bordi va u ularga bu yerni ijaraga berdi, undan keyin Usmon ham shunday qildi. U hech qachon egalaridan kharojsiz ketmagan; aksincha, asli Muslimlarga tegishli bo‘lgani uchun o‘ndan bir ushr to‘langan va unga kharoj solinmagan.

All land conquered by Muslims by force of weapons and divided by the Imam between the fighters such as the land of Khayber is joined to the land of ushri and becomes ushri land. Or what the Imam confirmed for them upon a part from it as happened with the Muslims’ army in Sham and Homs. Al-Ahwas bin Hakeem narrated that the Muslims who conquered Homs did not enter it but rather encamped upon the river Al-Irbid and lived there, so Umar executed it for them and Uthman. As it is narrated that when Allah (swt) gave the Muslims victory over Bilad AsSham and they made peace with the people of Damascus and Homs, they disliked to enter it before completing their victory and inflicted severe massacres over the enemy of Allah. So they encamped in the meadow of Bardi between Al-Mizzah and the meadow of Sha’ban, and the two sides of the meadow of Muruj were permitted for the people of Damascus and its produce not for anyone of them so they resided therein. This information reached Umar and he executed it for them, and Uthman executed it after him. It never departed from its owners without kharaj in it; rather tithe was paid as it was owned by Muslims originally and no kharaj was imposed upon it.

Shunga o'xshab, ushr yeriga biriktirilgan, chunki ushr yeri — bu Xalifa tomonidan zo'rlik bilan zabt etilgan yerdan odamlarga ajratilgan ulushlar bo'lib, uning aholisi musulmonlardan qochib ketgan yoki zabt etilgan davlatga, uning hukmdorlariga, ularning oilasi yoki qarindoshlariga tegishli bo'lgan yerdir. Madinadagi ba'zi kishilardan, o'tgan shayxlardan rivoyat qilinganidek, Umar ibn al-Xattob (roziyallohu anhu)ning devonida Kisroning va Kisro oilasining mulklari, o'z yeridan qochgan yoki jang maydonida o'ldirilgan har bir kishining mulki, shuningdek, har bir suv botqog'i yoki o'rmonzor tanlab olingani topilgan. Umar bu yerdan ajratilganlarga ulush berar va undan o'ndan bir olar edi, shu tariqa u davlat kuchi bilan zabt etilgan bo'lsa ham, ushr yeriga aylangan, chunki u aholisining qo'lida qolmagan. Unga xiroj solinmagan; aksincha, musulmon uni dastlab Imom tomonidan unga ajratilishi orqali egallagan.

Similarly attached to the land of ushr so that it because ushri land is the allotments allocated by the Khalifah to the people from the land conquered violently and its inhabitants left fleeing from Muslims or was owned by the conquered State, its rulers therein or their family or relatives. As it was narrated from some of the people of Madinah from the preceding sheikhs that it was found in the diwan of Umar bin Al-Khattab (ra) selected the properties of Khosroes and the family of Khosroes, everyone who fled from his land or was killed in the battlefield and every bog of water or thickets. Umar would allocate from this land to the one allocated and would take the tithe from it so it became ushri land even though it was conquered by the State’s power as it did not remain in the hands of its inhabitants. Kharaj was not imposed upon it; rather the Muslim owned it originally by its allocation to him by the Imam.

Similarly, what the Imam allocates to someone from land not yet conquered: after Allah (SWT) opens it for the believers, it becomes booty for the one it was allocated to. This is like the Messenger of Allah ﷺ allocating to Tamim Ad-Dari the land of Hibra, Hebron, Al-Martum and ‘Ainun in Al-Khalil. When Tamim Ad-Dari was sent as an envoy with his people, he requested that the Messenger of Allah ﷺ allocate him these areas if Allah (SWT) opened them for the Muslims, so he allocated them to him and wrote a book for him regarding that. Umar (ra) was among the witnesses upon that book, so when Allah (SWT) opened it for the Muslims in the days of Umar (ra), he sought them from Umar (ra), and Umar (ra) handed them over in fulfilment of the grant of the Messenger of Allah ﷺ. Also similar is what the Imam allocates to the people of the lands of ushr without owners. Like the Messenger of Allah ﷺ allocated Bilal bin Harith Al-Muzni the whole of Al-‘Ameeq, which is the land close to Madinah, and it is the land of ushr.

Similarly what the Imam allocated to someone from the land not yet conquered, after Allah (swt) opens it for the believers then it becomes booty to the one it was allocated to. This is like the Messenger (saw)’s allocating to Tamim Ad-Dari the land of Hibra, Hebron, Al-Martum and ‘Ainun in Al-Khalil. When Tamim Ad-Dari was sent as an envoy with his people, he requested from him that he (saw) allocates him these areas if Allah (swt) opened them for the Muslims so he allocated them to him and wrote a book for him regarding that. Umar (ra) was among the witnesses upon that book so when Allah (swt) opened it for Muslims in the days of Umar (ra), he sought them from Umar (ra) and Umar (ra) handed it to him in fulfilment of the grant of the Messenger of Allah (saw). Also similar is what the Imam allocates to the people of the lands of ushr without owners, like the Messenger of Allah (saw) allocated Bilal bin Harith Al-Muzni the whole of Al-‘Ameeq which is the land close to Madinah and it is the land of ushr.

Har qanday obodlanmagan yer, odamlar tomonidan har qanday turdagi dehqonchilik orqali obod qilinsa, ushr yeriga qo'shiladi, shunday qilib u ham ushriy yerga aylanadi, u Arabiston yarimoroli yoki Indoneziya kabi ushr yerlaridan bo'lsinmi, aholisi unda Islomni qabul qilgan har qanday yer bo'lsinmi yoki Iroq, Shom, Misr va kuch bilan fath qilingan boshqa yerlar kabi xiroj yerlaridan bo'lsinmi. Jobir ibn Abdulloh (roziyallohu anhu) dan rivoyat qilinadi, u aytdi: Allohning Elchisi ﷺ aytdilar:

All uncultivated land which is revived by people via any type of cultivation is attached to the land of ushr so that it similarly becomes ushri land, whether it is from the land of ushr i.e. from the Arabian peninsula or Indonesia and any land whose inhabitants embraced Islam upon it or it were from the land of kharaj like the lands of Iraq, Sham, Egypt and other lands conquered by force. It has been narrated from Jabir bin Abdullah (ra) who said: The Messenger of Allah (saw) said:

U shuningdek Sa'id ibn Ziyod orqali rivoyat qilib, Payg'ambar ﷺ shunday degan:

He also narrated via the way of Saeed bin Zyad that the Prophet (saw) said:

Ushr yerlarning barchasi shunday: ularga faqat yomg'ir suvi bilan sug'orilsa hosilning o'ndan biri, quduq, daryo va (sawaqi) suvi bilan sug'orilsa yarim o'ndan biri zakot sifatida farz qilinadi. Egalari almashsa ham bu hukm o'zgarmaydi va bekor bo'lmaydi, chunki yerning sifati o'zgarmasdan qoladi: u yerda xalq dastlab Islomni qabul qilgan bo'lsa, yoki dastlab uni bir musulmon egallagan bo'lsa, yoki u Arabiston yarimoroli hududida joylashgan bo'lsa. Bu sifatlar yerning ustida abadiy saqlanib qoladi va hatto u musulmondan kofirga o'tkazilgan taqdirda ham yo'qolmaydi. Shu sababli bu sifat yerga bog'liq bo'lib qoladi va hosil uchun zakot sifatida o'ndan bir miqdorini berish farz bo'lib qolaveradi. Agar yer hosil bermasa, unda zakot yo'q. Turar-joy yeriga esa zakot farz emas, faqat u dehqonchilik uchun ekilsa yoki savdo maqsadida olingan bo'lsa, shunda u savdo mollariga aylanadi va bu paytda unga savdo mollarining zakoti farz bo'ladi.

These types of land are all ushri lands, and it is not obliged upon them except the tithe of the produce if it is irrigated by water from the sky or half-tithe if irrigated from wells, rivers and (sawaqi). This does not change or alter even if the owners change because its attribute remains without change or alteration as it is a land whose people embraced Islam upon it or a Muslim owned it originally or it is in the Arabian Peninsula. These attributes remain perpetually without passing away even if it is transferred from a Muslim to a disbeliever. The attribute remains compulsory upon it so it remains obligatory to pay the tithe as zakat upon the produce. If it does not produce then there is no zakat upon it. Hence there is no zakat upon the residential land except it is farmed or if it is taken for trade then it becomes merchandise of trade; at this point, the zakat of trading merchandise is obliged upon it.

Ushr yeri egasining yamin mulki bo‘lib, u yerning asl va foydalaridan egasi ega bo‘ladi va unda sotish, savdo qilish, garovga qo‘yish, hadya qilish va omonat qilish kabi barcha tasarruflarni amalga oshirish huquqiga ega bo‘ladi, xuddi u meros sifatida ularga o‘tgani kabi. Davlat ularning roziligisiz bu yerni ulardan olmaydi, agar olsa, yerning asli va foydasi uchun narxini ularga to‘laydi. Imom tomonidan shaxslarga ajratilgan yer va shaxslar tomonidan biron belgi bilan o‘rab olingan yer bundan mustasno. Agar uning ustidan uch yil o‘tsa-yu, u tiriltirilmasa, undan foydalanilmasa yoki ekilmasa, u holda u egasining qo‘lidan olinadi va davlat unga na asl narxini, na foyda narxini to‘lamaydi. Chunki ular yerni ajratish yoki o‘rab olish maqsadini, ya’ni yerdan foydalanish va uni ekish orqali obod qilishni amalga oshirishga kirishmagan. Shuning uchun ular bu yerga loyiq emas, va shu sababli bu yerlarga egalik qilishlari befoyda bo‘lib qoladi. Shunga ko‘ra Umar ibn al-Xattob (roziyallohu anhu) Bilol ibn al-Horis al-Muzaniydan al-‘Ameeq yerini, u uni ekishga qodir bo‘lmaguncha, olib qo‘ydi. Bu voqea shunday bo‘lgan: u Bilolga aytdi: “Rasululloh ﷺ bu yerni sizga odamlardan o‘rab olish uchun bermagan, balki sizga faqat ishlash uchun bergan. Shuning uchun qo‘lingizdan kelganicha ekib oling, qolganini qaytaring.” Bilol unga dedi: “Alloh haqqi, men hech narsa qilmayman. Rasululloh ﷺ bergan-ku.” Umar dedi: “Alloh haqqi, qilasan.” Shunda u ekishga qodir bo‘lmagan qismini undan olib, unga hech qanday to‘lov bermadi va uni musulmonlar o‘rtasida taqsimladi. Xuddi shunday, Umarning minbarda aytgan so‘zi ham rivoyat qilinadi:

U dedi:

And he said:

Sahobalarning ijmo‘i shunday bo‘lganki, kim o‘z yerini uch yil davomida ishlatmay bo‘sh qoldirsa, u yer undan olinib boshqa kishiga beriladi.

The Ijma’a of the Sahabah was contracted that whoever leaves unemployed his land for three years, it is taken from him and given to someone else.

Kharaj yeriga kelsak, u kuch bilan, musulmonlarning qudrati va ularning lashkari orqali zabt etilgan yerdir, lekin u jangchilar o'rtasida taqsimlanmaydi. Balki imom uni aholisi qo'lida qoldiradi va ularga kharaj solib qo'yadi. Buning asosi shuki, Umar ibn al-Xattob (roziyallohu anhu) davrida Iroq, Shom va Misr zabt etilganda, musulmonlar uni ularning orasida taqsimlashni so'radilar, xuddi Rasulullah ﷺ Xaybarni taqsimlagani kabi. Yerni taqsimlashni so'raganlarning boshlig'i Bilol (roziyallohu anhu), Abdurahmon ibn Avf (roziyallohu anhu) va Az-Zubayr (roziyallohu anhu) edi. Biroq Ali (roziyallohu anhu) va Muoz (roziyallohu anhu) Umardan (roziyallohu anhu) yerni taqsimlamaslikni so'radilar. Muoz (roziyallohu anhu) Umarga (roziyallohu anhu) shunday dedi, buni Abu Ubayd "Al-Amvol" kitobida rivoyat qilgan: Umar (roziyallohu anhu) Al-Jibayaga keldi va yerni musulmonlar orasida taqsimlashni niyat qildi. Shunda Muoz (roziyallohu anhu) unga dedi: "Allohga qasamki, bu sizga yoqmaydigan narsaga aylanadi. Agar uni bugun taqsimlasangiz, u odamlar qo'lida katta boylikka (ra'iy) aylanadi, so'ngra ular halok bo'ladilar, to shu darajaga yetadiki, u bir erkak va bir ayol mulkiga aylanadi. Keyin ulardan so'ng shunday odamlar keladiki, ular Islomga to'siq bo'ladilar va hech narsa topa olmaydilar. Shuning uchun birinchi va oxirgilari uchun keng bo'lgan ishni ko'zlang." Bilol (roziyallohu anhu) va uning hamrohlari Umardan (roziyallohu anhu) qat'iy talab qildilar, to Umar (roziyallohu anhu) "Ey Alloh! Bilol va uning izdoshlariga qarshi meni kifoya qil", deguncha. Umar bu masalada muhojirlar va ansorlar bilan maslahatlashdi va ularga aytgan so'zlaridan biri shu edi: "Men yerni saqlab qolib, unga kharaj solishni, ularning bo'ynilariga esa jizya to'lashni lozim deb bildim, shunda bu musulmon jangchilari, oilalari va ulardan keyin keladiganlar uchun o'lja bo'ladi. Bu chegaralarni ko'rayapsizlarmi? Ularga mahkam yopishgan odamlar bo'lishi kerak. Shom, Al-Jazira, Kufa, Basra va Misr kabi bu katta shaharlarni ko'rayapsizlarmi? Ularni lashkarlar bilan to'ldirish va ularga maosh tayinlash kerak. Agar men yerlarni va boyliklarni taqsimlasam, ularga qayerdan maosh to'lanadi?" Ular hammasi aytdilar: "Fikr sizning fikringizdir." Qilgan ishing va o‘ylaganing qanchalik ajoyib! U ular uchun o‘z fikrini Al-Hashr surasida kelgan o‘ljalar (fay') oyati bilan dalillab berdi va ular orasida:

As for the land of kharaj, it is the land conquered by force by the strength of the Muslims and their army, but it is not divided between the fighters. Rather the Imam leaves it in the hands of its inhabitants and imposes kharaj upon them. The origin in that is that when Iraq, Sham and Egypt were conquered in the days of Umar bin Al-Khattab (ra), the Muslims requested him to divide it between them as the Messenger of Allah (saw) divided Khayber. The head of those requesting the division of the land were Bilal (ra), Abdurrahman bin Awf (ra) and Az-Zubayr (ra). However Ali (ra) and Muadh (ra) requested from Umar (ra) not to divided the land, and Muadh (ra) said to Umar (ra) as Abu Ubayd narrated in ‘Al-Amwal’ that Umar (ra) came to Al-Jibaya and he intended to divide the land between the Muslims so Muadh (ra) said to him: By Allah, this will become what you dislike. If you divide it today it will become a great asset (ra’iy) in the hands of the people then they will perish until it will lead to be owned by one man and woman. Then there will come after them people who will become an obstacle for Islam and they do not find anything, so look to a matter which will be spacious for their first and last. Bilal (ra) and his companions were severe in seeking from Umar (ra) until Umar (ra) said: ‘O Allah! Be sufficient for me against Bilal and his followers.’ Umar consulted the Muhajireen and Ansar in this, and of what he said to them was: ‘I viewed that I retain the land and place upon it kharaj and upon their necks jizyah to pay so that it becomes booty for the Muslims fighters and families and those coming after them. Do you see these frontiers? It is necessary to have men adhere closely to them. Do you see these great cities like Sham, Al-Jazeera, Kufa, Basra and Egypt? It is necessary to fill them with armies and arrange pay for them. From where would they be paid if I divide the lands and the assets? They all said: The opinion is your opinion. How excellent is what you did and what you considered.’ He deduced for them for his opinion with the ayat of booty which came in Surah Al-Hashr and among them:

U shu oyatdan u shunday xulosa chiqardiki, Sahoba avlodlaridan, tobiinlardan va ularning ergashuvchilaridan, shuningdek, Qiyomat kunigacha keyin keladiganlarning ham bu o‘ljada haqqi bor.

He deduced from this ayah that those who would come from the sons of the Sahabah, the followers (tabi’in) and their followers, and those who would come after them until the Day of Judgement have a right upon this booty.

Shunga ko'ra, Umarning (ra) fikri shundan iboratki, zarurat doimiy xarajatni yaratishni talab qiladi: undan armiya uchun xarajatlar to'lanadi, maoshlar beriladi, davlat manfaatlarini boshqarish uchun sarflanadi va muhtoj kishilarga doimo undan to'lanadi. Bu xarajatlar tugamaydigan doimiy sarfni talab qiladi. Shuning uchun Al-Hashr surasida kelgan o'ljaga oid oyat haqidagi tushunchasi va fahmi uni zabt etilgan yerni musulmonlar o'rtasida taqsimlashdan saqlashga va uni aholisi qo'lida qoldirib, ularga xiroj solishga yo'naltirdi, toki u musulmonlar armiyasi va ularning manfaatlari uchun doimiy o'lja bo'lsin. Umarni (ra) yerni musulmonlar o'rtasida taqsimlamaslikka undagan haqiqiy ma'no mana shudir. Bu ma'no Umarning quyidagi so'zida ifodalangan:

Accordingly, the consideration of Umar that the necessity calls for creating permanent spending from where expense are paid for the army, salaries are withdrawn, administering the State’s interest expended from it and needy persons are paid from it always. These expenses require permanent spending which does not end. So his thinking and understanding of the ayat of booty which came in Surah Al-Hashr guided him to prevent the division of a conquered land between the Muslims and to leave it retained in the hands of its inhabitants, and to impose kharaj upon them so as to become permanent booty to be expended upon the Muslims’ army and their benefit. This is the real meaning which lead Umar (ra) not to divide the land between the Muslims. This meaning is expressed in Umar’s statement:

Shundan kelib chiqadiki, xaroj yerining asosi barcha musulmonlarga tegishli bo‘lib, u ular uchun saqlab qolinadi; uning aholisi qo‘lida qolishi faqat musulmonlar nomidan uni obod qilish va undan foydalanish uchun bo‘lib, ular unda o‘z manfaatlari bilan qolishlari va undan foydalanishlari evaziga unga xaroj to‘lash shartiga bog‘liqdir. Ular yerning asosiga egalik qilmaydilar, lekin uning manfaatiga egalik qilishga rozilik berilgan. Shunga ko‘ra, ba’zi sahobalar va ko‘plab ilm ahlining qarashi bu yerni sotib olmaslikdir; ular orasida Umar (roziyallohu anhu), Ali (roziyallohu anhu), Ibn Abbos (roziyallohu anhu), Abdulloh ibn Umar (roziyallohu anhu), Al-Avzo‘iy (roziyallohu anhu) va Molik (roziyallohu anhu) bor. Al-Avzo‘iy shunday degan:

From here it is understood that the neck of the land of kharaj is owned by all Muslims and it is retained for them; its remaining in the hands of its inhabitants is only to cultivate and exploit it on behalf of Muslims on condition of their paying kharaj upon it in return for their remaining with their benefits in it and their exploiting it. They are not owners of its neck but they have been consented upon owning its benefit. Accordingly it is the view of some Sahabah and many people of knowledge not to purchase this land; among them are Umar (ra), Ali (ra), Ibn Abbas (ra), Abdullah bin Umar (ra), Al-Awzai’ (ra) and Malik (ra). Al-Awzai’ said:

Ash-Sha'biy rivoyat qilishicha, Utbah bin Farqad Al-Furot daryosi sohillarida yer sotib olib, undan kichik sug'orish ariqchasini chiqarmoqchi bo'lgan. U buni Umar (r.a.) ga aytdi va u dedi:

Ash-Sh’abi narrated that Utbah bin Farqad purchased land upon the river-banks of Al-Furrat to took from it a small channel of irrigation. He mentioned this to Umar (ra) and he said:

Ular xirojiy yerni zimmiylardan sotib olishni yoqtirishmagan, chunki uning bo‘yni musulmonlar uchun saqlanib qoladi. Shuningdek, zimmiylardan sotib olish musulmonni xiroj to‘lashga majbur qiladi, xirojni esa ular xo‘rlik deb hisoblaganlar, u musulmonlardan yo‘qotilishi kerak deb hisoblaganlar, shu jumladan: “Kim xirojni qabul qilsa, xo‘rlik va bo‘ysunishga rozilik bildirgan bo‘ladi”, deganlar. Biroq boshqa sahobalar va faqihlar bunda hech qanday yomonlikni ko‘rmaganlar, xuddi ba’zi sahobalar jizya yerlaridan sotib olganidek. Rivoyat qilinishicha, Ibn Mas’ud Dahqondan yer sotib olgan. As-Savriy esa shunday degan: “Agar imom kuch bilan egallagan odamlarni o‘z yerlarida tasdiqlasa, ular (bu yerlarga) meros bo‘ladilar va ularni sotib oladilar.” Shunga o‘xshash fikr Ibn Sirin va Al-Qurtubiydan ham rivoyat qilinadi. Ahmaddan esa rivoyat qilinishicha, u shunday degan:

They disliked the purchasing of the kharaji land from the people of dhimmah as its neck is retained for Muslims, and also purchasing it from the people of dhimmah will make the Muslim pay kharaj and they considered the kharaj as humiliation which must be removed from the Muslims until they said: ‘Whoever accepts kharaj has consented to humiliation and submissiveness.’ However there are other Sahabah and jurisprudents (fuqaha) who saw nothing (wrong) in purchasing just as some of the Sahabah purchased from the land of jizyah so it is narrated that ibn Masoud purchased land from Dahqan. And Ath-Thawri said: ‘If the Imam confirms the people of force in their lands, they inherit and buy them.’ Similar to this is narrated from ibn Sireen and Al-Qurtubi, and it is narrated from Ahmad that he said:

Quruq kuch bilan zabt etilgan va uning aholisi kharaj to'lash sharti bilan yashaydigan yerning haqiqatini diqqat bilan tekshirish orqali shuni ko'rish mumkinki, bu yer avlodan avlodga, ota-bobolardan o'g'illarga meros bo'lib qolgan, sahoba yoki biror musulmondan hech qanday e'tiroz bildirilmagan holda. Bu dalil shuni anglatadiki, kharaj yeriga ham ushr yeriga o'xshab egalik qilinadi, faqat kharaj yerida meros bo'lib o'tadigan narsa uning doimiy foydasidir; yerning o'zi meros bo'lmaydi, chunki u barcha musulmonlarning mulkidir. Foydaga kelsak, Umar ibn al-Xattob (roziyallohu anhu) uning aholisiga bu doimiy foydalarga abadiy egalik qilishga ruxsat bergan. Foyda egalik qilinadigan va egallanadigan narsadir, va foyda egasi uni savdo, garov, vasiyat va boshqa barcha turdagi tasarruflar orqali tasarruf etishi mumkin.

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.

Bu bir jihat. Ikkinchisiga kelsak, xaroj to'lashda xorlik aniq emas, balki xorlik faqat oila boshlig'i zimmasidagi jizyada bor, chunki yer xarojini yer egasi faqat yerning foydasiga egalik qilishga rozilik evaziga to'laydi, shu bilan uning yerdan foydalanib manfaat olishiga imkon beriladi. Shunga ko'ra, bu to'lovda xorlik va bo'ysunish ma'nosi ko'rinmaydi, chunki u foyda evaziga to'lanadi. Foyda evaziga to'lanadigan xorlik mavjud emas. Ko'rmayapsizmi, kimdir uyda yashash yoki do'konda savdo qilish foydasidan bahramand bo'lgani uchun to'laydigan ijara haqida ham xorlik yo'q? Shunday ekan, yer xarojining mohiyati ham yer foydasiga egalik qilish evaziga bo'lgani uchun, uni xorlik deb bo'lmaydi va xaroj yeridan sotib olgan kishiga hech qanday xorlik yuklanmaydi.

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.