11 Al-’Ushur (Dízimos) Impostos - Fundos do Estado do Califado | System Of Islam

11 Al-’Ushur (Dízimos) Impostos - Fundos do Estado do Califado | System Of Islam

No entanto, há outros relatos que indicam que ‘Umar ibn Al-Khattab e os Khulafa’a que vieram depois dele, ‘Uthman, ‘Ali e ‘Umar bin ‘Abdul ‘Aziz, costumavam cobrar o ‘Ushr sobre as mercadorias que atravessavam as fronteiras do Estado. Cobravam a quarta parte do dízimo (2,5%) dos comerciantes muçulmanos, a metade do dízimo (5%) dos dhimmis e o dízimo integral (10%) dos comerciantes harbi. Um relato de Ziyad bin Hudayr afirma: “‘Umar ibn Al-Khattab me nomeou responsável pelo dízimo e ordenou-me que cobrasse a quarta parte do dízimo dos comerciantes muçulmanos.” E noutro relato ele disse: “‘Umar ibn Al-Khattab ordenou-me que cobrasse o dízimo dos cristãos de Bani Taghlib e a metade do dízimo dos cristãos Ahl ul-Kitab (povo do Livro).” No relato mencionado anteriormente de ‘Abdur Rahman bin Ma’qil, de Ziyad bin Hudayr, ele disse que costumava cobrar o dízimo dos comerciantes harbi. De As-Saib bin Yazid, ele disse: “Fui nomeado responsável pelo mercado de Madinah no tempo de ‘Umar. Ele disse: ‘Costumávamos cobrar o dízimo dos nabateus.’” ‘Abdullah bin ‘Umar narrou: “‘Umar costumava cobrar a metade do dízimo sobre o azeite e o trigo, para aumentar o seu carregamento até Madinah (a fim de encorajar os nabateus a trazerem azeite e trigo para Madinah), e cobrava o dízimo sobre os legumes.” Zareeq bin Hayyan al-Damashqi, que era responsável pela passagem do Egito, narrou que ‘Umar bin ‘Abdul ‘Aziz lhe escreveu: “Cobra um dinar de cada vinte dos que passarem dos dhimmis, dos bens comerciais da sua riqueza que fazem circular. Aplica este cálculo ao que for inferior (a 20 dinares), até chegar a dez dinares, e não cobres nada quando a quantia diminuir em um terço de dinar.”

However, there are other reports which indicate that ‘Umar ibn Al-Khattab and the Khulafa’a after him, Uthman, Ali and ‘Umar bin Abdul Aziz, used to take Ushr from merchandise crossing the State frontiers. They used to take quarter-tithe (2.5%) from Muslim merchants, half-tithe (5%) from Zimmis and the tithe (10%) from Harbi merchants. A report from Ziyad bin Hudayr states: “‘Umar ibn Al-Khattab appointed me over the tithe and commanded me to take quarter-tithe from Muslim merchants.” And in another report he said: “Umar ibn Al-Khattab commanded me to take the tithe from the Christians of Bani Taghlib and half-tithe from the Christians of Ahl ul-Kitab (people of the Book).” In the previous mentioned narration of Abdur Rahman bin Ma’qil from Ziyad bin Hudayr, he said that he used to take tithe from Harbi merchants. From As-Saib bin Yazid, he said: “I was appointed over the market of Madinah in the time of ‘Umar. He said: ‘We used to take the tithe from the Nabateans.’” Abdullah bin ‘Umar narrated: “‘Umar used to take half-tithe from oil and wheat so as to increase their load into Madinah (in order to encourage the Nabateans to bring oil and wheat to Madinah) and he took tithe from vegetables.” Zareeq bin Hayyan al-Damashqi who was responsible about the passage of Egypt narrated that ‘Umar bin Abdul Aziz wrote to him: ‘Take one Dinar out of every twenty from whoever passes from the Zimmis from the trading goods of their wealth which they circulate. Use this calculation for whatever is less (than 20 Dinars) until it reaches ten Dinars, and don’t take anything when it decreases by a third of a Dinar.’.

Os relatos são explícitos: ‘Umar e os Khulafa’a depois dele costumavam cobrar o quarto do dízimo sobre as mercadorias dos comerciantes muçulmanos que atravessavam a fronteira, o meio dízimo sobre os comerciantes dhimmis e o dízimo sobre os comerciantes harbi. Isso foi presenciado pelos Sahabah com o seu consentimento, confirmando o seu Ijma’a sobre a permissibilidade de cobrá-lo. Além disso, ‘Umar bin Abdul Aziz, que ordenou a Ady bin Arta’a que parasse de cobrar impostos do povo e a Abdullah bin Awf al-Qari que destruísse a casa do imposto em Rafah, ordenou ao seu governador no Egito, Zareeq bin Hayyan al-Damashqi, que cobrasse o meio dízimo dos Zimmis. Ademais, Ziyad bin Hudayr narrou: “Não cobrávamos o Ushr dos muçulmanos nem dos Mu’ahids (pessoas sob pacto)”. Outros relatos afirmam: “‘Umar ordenou-lhe que cobrasse o quarto do dízimo dos muçulmanos e o meio dízimo dos Zimmis.” Estes Ahadith e relatos parecem contradizer os Ahadith anteriores, que censuram os Maks com dureza e severidade e também o seu cobrador, bem como aqueles que afirmam que ‘Umar e Ziyad não cobravam impostos dos muçulmanos nem dos Zimmis.

The reports are explicit that ‘Umar and the Khulafa’a after him, used to take quarter-tithe from the merchandise of Muslim merchants crossing the frontier, half-tithe from Zhimmi merchants and the tithe from Harbi merchants. This was witnessed by the Sahabah with their consent, confirming their Ijma’a on the permissibility of taking it. Also ‘Umar bin Abdul Aziz, who commanded Ady bin Arta’a to stop taking taxes from the people and Abdullah bin Awf al-Qari to destroy the house of tax in Rafah, commanded his governor in Egypt, Zareeq bin Hayyan al-Damashqi to take half-tithe from the Zimmis; In addition Ziyad bin Hudayr narrated: “We did not take Ushr from Muslims or Mu’ahids (people under covenant)” Other narrations state: “‘Umar commanded him to take quarter-tithe from Muslims and halftithe from Zimmis.” These Ahadith and reports appear to contradict the previous Ahadith which censure the Maks with harshness and severity against its collector, and also those which say that ‘Umar and Ziyad did not tax Muslims or Zimmis.

Alguns relatos eliminam essa aparente contradição. Abu Ubaid, no livro al-Amwal, citou um Hadith Marfu’ ao mencionar o cobrador de impostos (al-’Ashir), que dizia: “Ele é aquele que toma a Sadaqah ilegitimamente.” Abu Ubaid interpretou isso e disse: “Se ele toma mais do que o Zakat original, então o tomou ilegitimamente.” Em seguida, continuou: “De forma semelhante, entende-se do Hadith de Ibn ‘Umar, quando lhe perguntaram: ‘Sabes se ‘Umar cobrava o Ushr dos muçulmanos?’ Ele respondeu: ‘Não, não sei disso.’ Consideramos que ele se referia a tomar mais do que o Zakat original, mas não se referia ao Zakat, pois como Ibn ‘Umar poderia negar isso? ‘Umar e outros Khulafa’a o cobraram quando distribuíam as doações, e era opinião de Ibn ‘Umar entregá-lo a eles.” Disse ainda: “Semelhante é o Hadith de Ziyad bin Hudayr, quando disse: ‘Não cobramos o Ushr de um muçulmano ou de um mu’ahid.’ O que ele quis dizer foi que costumávamos cobrar um quarto do dízimo dos muçulmanos e metade do dízimo dos Zimmis, como mencionado explicitamente em outros relatos narrados por ele.” Abu Ubaid mencionou que a cobrança dos Zimmis lhe era ambígua, pois eles não eram muçulmanos, dos quais se toma a Sadaqah, nem Harbis, de quem se toma como se toma dos muçulmanos. Ele prosseguiu: “Até que contemplei o Hadith e descobri que ‘Umar firmou paz com eles sob essa condição, além da Jizya sobre suas cabeças e do Kharaj sobre a terra.” Isso é semelhante ao que consta na narração de Qatada, de Abu Majliz, quando ‘Umar enviou ‘Uthman bin Haneef ao Iraque, num longo Hadith: “E ele impôs sobre o dinheiro dos Zimmis, com o qual comerciavam, um dirham a cada vinte, e a Jizya sobre suas cabeças.” Continuou: “Considero que a cobrança de seus comerciantes faz parte da origem do tratado de paz, portanto é um direito hoje para os muçulmanos.” De forma semelhante, Malik bin Anas costumava dizer: “Eles foram comprometidos a residir em suas terras, portanto, sempre que as atravessassem para comerciar, deveriam ser tributados.” Assim fica claro que não há contradição, e que o imposto (Maks) que é censurado é a cobrança de bens de forma ilegítima.

Some reports remove this apparent contradiction. Abu Ubaid, in the book of al-Amwal, cited a Marfu’ Hadith when he mentioned the taxman (Al- ’Ashir) which stated: “He is the one who takes the Sadaqah illegitimately.” Abu Ubaid translated this and said: “If he takes more than the original Zakat then he has taken it illegitimately.” Then he continued to say: “Similarly what is understood from the Hadith of ibn ‘Umar when he was asked: ‘Do you know if ‘Umar took Ushr from Muslims?’ He said: ‘No, I do not know of this.’ We consider that he means taking more than the original Zakat but did not mean the Zakat, for how could ibn ‘Umar deny this? ‘Umar and other Khulafa’a took it when they distributed the grants and it was ibn ‘Umar’s opinion to give it to them.” He then said: “Similar is the Hadith of Ziyad bin Hudayr when he said: ‘We did not take Ushr from a Muslim or Mu’ahid.’ What he meant was that we used to take quarter-tithe from Muslims and halftithe from Zimmis as mentioned explicitly in other reports narrated by him.” Abu Ubaid mentioned that collecting from Zimmis was ambiguous to him as they were not Muslims from whom Sadaqah is taken nor Harbis such that it is taken from them as they take from Muslims. He went on to say: “Until I contemplated the Hadith and found that ‘Umar contracted peace with them upon this, apart from Jizya on their heads and Kharaj on the land.” This is similar to what came in the narration of Qatada from Abu Majliz when ‘Umar sent Uthman bin Haneef to Iraq in a long Hadith: “And he imposed on the money of the Zimmis in which they trade with, one dirham in every twenty and Jizya on their heads.” He continued: “I deem the collecting from their merchants is in the origin of the peace treaty so it is a right today for the Muslims.” Similarly Malik bin Anas used to say: “They were covenanted to settle in their lands, so every time they cross it for trade they should be taxed.” Thus it becomes clear that there is no contradiction and the tax (Maks) that is censured is the collection of property illegitimately.