Usimamizi wa uchumi unapaswa kuzingatia mtazamo kuhusu jamii inayolengwa wakati wa kutimiza mahitaji. Kwa hiyo, kile jamii inapaswa kuwa ndicho kiwe msingi wa kutimiza mahitaji.

The management of the economy is to take in consideration the viewpoint about the targeted society when considering the fulfilment of the needs. So what the society ought to be should be made the basis for the fulfilment of the needs.

Makala hii imetolewa kutoka kwa dalili kadhaa, na hukumu ya Shari'ah inaweza kutolewa kutoka kwa dalili moja au zaidi. Imetolewa kutokana na kuweka mipaka ya umiliki wa vitu kwa njia maalum, kuweka mipaka ya sababu za umiliki kuwa sababu fulani tu, kuweka mipaka ya jinsi mali inavyoweza kuwekezwa kwa njia fulani, na kutokana na katazo la mambo fulani na vitendo fulani. Hivyo, usimamizi wa uchumi umetolewa kutoka kwa dalili za masuala haya manne.

This article is deduced from several evidences and the Shari’ah rule can be deduced from single or multiple evidences. It has been deduced from the limitation of the ownership of things by a specific method, and the limitation of the causes of ownership to particular causes, and the limitation of how wealth can be invested according to a particular method, and from the prohibition of certain things and actions, and so the management of the economy has been deduced from the evidences for these four issues.

Usimamizi wa uchumi unaotokana na dalili hizi ni kwamba ni wajibu mtazamo kuhusu mali, kwa mtazamo wa kwamba inatimiza mahitaji, uunganishwe na hukumu ya Shari'ah kuhusu mali hiyo, na ujengwe juu yake. Ngano na asali zinachukuliwa kuwa miongoni mwa mali, kwa sababu Allah (swt) amevifanya viwili hivyo kuwa halali. Ilhali bangi na pombe hazichukuliwi kuwa miongoni mwa mali, kwa kuwa Allah (swt) amevifanya viwili hivyo kuwa haramu. Fedha inayotumika kununulia, na ile inayolipwa kama mshahara, ni miongoni mwa mali kwa kuwa Shari'ah imeruhusu kupata fedha katika hali hizi mbili, ilhali fedha iliyoibwa na fedha iliyopatikana kupitia mkataba batili hazichukuliwi kuwa miongoni mwa mali kwa sababu Shari'ah imekataza zote mbili. Hivyo, hukumu ya Shari'ah lazima ichunguzwe wakati wa kufikiria jinsi ya kutimiza mahitaji, na ni wajibu iwe msingi wa kuzingatia uhalisia wa mali kutimiza hitaji, au kwa maneno mengine, msingi ambao mali inazalishwa na kutumiwa. Hii ndiyo maana ya makala pale inaposema kwamba usimamizi wa uchumi ni mtazamo kuhusu jinsi jamii inavyopaswa kutimiza mahitaji, kwa kuwa kile jamii inapaswa kusimama juu yake, yaani mahusiano baina ya watu yanapaswa kujengwa juu ya nini, ni kwamba mahusiano hayo yanapaswa kudhibitiwa na kwenda kwa mujibu wa hukumu za Shari'ah. Kwa hiyo, ni wajibu uzingatiaji wa kile jamii inapaswa kusimama juu yake, yaani kudhibitiwa na hukumu za Shari'ah, uwepo wakati wa kufikiria jinsi ya kutimiza mahitaji, na uunganishwe na hukumu za Shari'ah na ujengwe juu yake, bila kujali kama hilo linahusu uzalishaji wa mali au matumizi yake.

The management of the economy which has been deduced from these evidences is that it is obligatory that the view regarding wealth, from the angle that it fulfils the needs must be connected to the Shari’ah rule regarding that wealth, and built upon it. Wheat and honey are considered to be from the wealth, because Allah (swt) made the two of them permitted. Whereas cannabis and alcohol are not considered to be from the wealth, since Allah (swt) made the two of them forbidden. The money which is used to purchase, and that which is paid as a salary, is from the wealth since the Shari’ah permitted earning money in these two situations, whereas stolen money and money earned through a void contract is not considered to be from the wealth because the Shari’ah forbade them both. So the Shari’ah rule must be examined when considering how to fulfil the needs, and it is obligatory that it is the basis for the consideration of the reality of the wealth fulfilling a need, or in other words, the basis upon which the wealth is produced and consumed. This is the meaning of the article when it says that the management of the economy is the view towards how the society should fulfil the needs, since what the society should be upon, in other words, what the relationships between the people should be based upon, is that these relationships should be restricted by and proceed according to the Shari’ah rules. Therefore, it is obligatory that the consideration of what the society should be upon, in other words, it being restricted by the Shari’ah rules, is present when considering how to fulfil the needs, and it should be connected to the Shari’ah rules and based upon them, irrespective of whether that is regarding the production of the wealth or its consumption.

Kwa hiyo, asili ya mali katika mfumo wa Uislamu ni kwamba, ili iweze kuchukuliwa kuwa jambo la kiuchumi linaloruhusiwa kuzalishwa na kutumiwa, inategemea jamii inapaswa kuwa vipi; kwa maneno mengine, ni kudhibiti mahusiano kati ya watu kwa mujibu wa hukumu ya Shari'a. Na kwa msingi huu, mali huchunguzwa kwa mtazamo wa kama inatimiza mahitaji ya binadamu, iwe ya mtu binafsi au ya jamii, na kwa msingi huo ndipo uzalishaji na matumizi hufanyika.

Accordingly, the origin of wealth in the system of Islam is that in order for it to be considered an economic matter permitted to be produced and consumed, depends on what the society should be, in other words, the restriction of the relationships between people by the Shari’a rule. And based upon this the wealth is examined from the angle of it fulfilling the need of human beings, the individual or the society, and upon this basis production and consumption occurs.

Ingawa kizuizi cha hukumu ya Shari'ah ndicho msingi, ambacho ni cha jumla kuhusu wajibu wa kufanya hukumu ya Shari'ah iamue kila tendo la Muislamu, Shari'ah haikuacha usimamizi wa uchumi kuwa wa jumla kwa kutegemea dalili za jumla kama maneno ya Allah (swt):

Though the restriction to the Shari’ah rule is the basis, which is general with regards to the obligation of making the Shari’ah rule decide every action of the Muslim, the Shari’ah did not leave the management of the economy general based upon general evidences such as the words of Allah (swt):

“Na chochote alichokupa Mtume (ﷺ), kichukueni; na chochote alichokukataza, jiepusheni nacho.” (TMQ 59:7). Bali (Shari'ah) ilikuja na ushahidi wa kina unaohusu ugawaji wa mali na jinsi ya kutimiza mahitaji kwa mali hiyo, ambao ni ushahidi unaoweka mipaka ya njia za kumiliki mali, sababu zake, na uwekezaji, pamoja na kukataza vitu fulani na vitendo fulani. Kwa hiyo, usimamizi wa uchumi katika Uislamu hauangalii mali kwa mtazamo wa jinsi inavyoweza kutimiza hitaji peke yake, bali pia huangalia kama ni halali, na kama hitaji inalotimiza ni halali; kwa maneno mengine, unategemea kuiangalia mali kwa mtazamo wa uhusiano kati ya watu uliowekewa mipaka na kanuni za Shari'ah.

“And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). Rather it came with detailed evidences specific to the distribution of wealth and how to fulfil the needs with it, which are the evidences which limit the method of ownership, its causes, and investment, and prohibition of certain things and actions. Therefore, the management of the economy in Islam is not the consideration of wealth from the angle of how it can fulfil the need alone, but rather it also looks at whether it is permitted, and whether the need which it fulfils is permitted; in other words, it is based upon the consideration of the wealth from the angle of the relationships between people restricted by the Shari’ah rules.