Kifungu cha 124 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Kifungu cha 124 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Aya hizi na hadithi hizi, pamoja na aya zote zinazohusiana na kutoa, kanuni za Sadaqat (sadaka), kanuni za Zakah, na kuhimiza mara kwa mara kuwasaidia maskini, wahitaji, wasafiri, na wale wanaoomba (ombaomba), yaani kila mtu anayeweza kuelezwa kuwa maskini, zote kwa uwazi zinaonyesha kuwa tatizo la kiuchumi ni umaskini wa watu binafsi, yaani mgawanyo mbaya wa mali miongoni mwa watu binafsi unaosababisha umaskini wa watu binafsi. Kwa hiyo, tatizo ni mgawanyo wa mali kwa kila mtu mmoja mmoja aliye raia wa Dola, hivyo ni wajibu kushughulikia mgawanyo huu ili mali ifike kwa kila mtu. Ushahidi uliokuja kuhusu mgawanyo huu ni kwamba lazima ufike kwa kila mtu mmoja mmoja, na ili ufike kwa kila mtu mmoja mmoja, ni lazima kushughulikia yule ambaye amezuiwa kuupata, yaani kuwashughulikia maskini, wahitaji, wasafiri, na wale wanaoomba (ombaomba), yaani yeyote anayeweza kuelezwa kuwa maskini. Hii ndiyo ushahidi wa nusu ya kwanza ya makala.

These verses and narrations, and all the verses related regarding spending, the rules of Sadaqat (charities), the rules of Zakah, and repeatedly encouraging the support of the poor, the needy, the travellers, and those who ask (beggars), in other words, whoever can be described as poor, all clearly indicate that the economic problem is the poverty of individuals, i.e. the poor distribution of wealth amongst the individuals which results in the poverty of the individuals. Therefore, the problem is the distribution of wealth to every individual subject of the State, and so it is obligatory to address this distribution such that the wealth reaches everyone. The evidences which came regarding this distribution is that it must reach every individual, and in order for it to reach every individual it is necessary to address the one who has been prevented from it, in other words, address the poor, needy, travellers, and those who ask (beggars) – in other words, whoever can be characterised as being poor. These are the evidences for the first half of the article.

Kutoka pembe nyingine, yale ambayo ushahidi hizi unashughulikia au unayoyalazimisha ni kazi ya kupata mali tu, si kazi pekee. Kwa maneno mengine, ni uzalishaji kwa ajili ya kumiliki na si uzalishaji pekee, jambo linaloonyesha kwamba kazi huzaa umiliki, na hilo linaashiria kwamba ni suala la tawi na si la msingi. Ni tawi la umiliki, na si msingi wake. Ndiyo maana hukumu zinazolazimisha uzalishaji zilitaja umiliki, na kwamba umiliki unalazimisha uzalishaji, na kwamba hukumu zinazoshughulikia uzalishaji moja kwa moja zilitaja matumizi. Hivyo katika aya moja ameifanya juhudi kwa ajili ya chakula, na amefanya chakula kutokana na juhudi katika simulizi ya kwanza, na ameeleza juhudi kupitia maneno ya kutafuta dunia na kutafuta kilicho halali (Halal) katika simulizi ya pili na ya tatu. Kwa hiyo hukumu hizi zote pamoja na ushahidi wake zinamaanisha umiliki wa mali. Yote haya yanaonyesha kwamba uzalishaji si tatizo la msingi, bali ni tatizo miongoni mwa matatizo ya kiuchumi, na vivyo hivyo yanaonyesha kwamba tatizo la msingi ni umiliki, au kwa usemi mbadala, umiliki wa mali, na hii ina maana kwamba tatizo la msingi ni usambazaji.

This is from one angle. From another angle what these evidences address or what they necessitate is only the work for property, and not work alone. In other words, it is production for the sake of possession and not simply production alone, which indicates that the work produces possession, which points to it being a branch issue and not a root one. It is a branch of possession, and not a root for it. That is why the rules which necessitate production came mentioning possession, and that possession necessitates production, and that the rules which directly address production came mentioning utilisation. So in one verse it made the effort for the sake of food, and made food from effort in the first narration, and expressed effort through the words seeking the world and seeking that which is lawful (Halal) in the second and third narrations, so all these rules with their evidences mean possession of wealth. All of this indicates that production is not the root problem, rather it is a problem amongst the economic problems, and in the same manner it indicates that the root problem is ownership, or by an alternative expression possession, and this means that the root problem is distribution.

Hii yote ni kuhusu ushahidi wa Shari'ah. Kwa upande wa uhalisia wa maisha ya kiuchumi, hakuna anayekataa kwamba kila nchi inayoteseka kwa msukosuko wa kiuchumi inateseka kutokana na usambazaji mbaya wa rasilimali, na si kutokana na uzalishaji mdogo. Mfumo wa kijamaa, ikiwa ni pamoja na ukomunisti, uliibuka tu kama matokeo ya dhuluma ambayo jamii iliyoteseka kutokana na mfumo wa kibepari, au kwa maneno mengine, matokeo ya usambazaji mbaya. Manufaa ya kijamii ambayo wanaibepari walijaribu kuyatekeleza katika mfumo wao yote yanahusiana na usambazaji. Suluhisho za kijamaa zinashughulikia tu suala la usambazaji, na maeneo yanayoitwa dunia ya tatu, kama nchi za Kiislamu siku hizi, yako nyuma tu kutokana na usambazaji mbaya, na si kutokana na umaskini wa nchi. Kwa hiyo, uhalisia wa tatizo kuu katika uchumi ni usambazaji mbaya, na si ukosefu wa uzalishaji. Hili ni jambo linalohisiwa, na kila mtu anaweza kulihisi, awe Mwislamu, mbepari au mjamaa. Hii ni kwa sababu dunia kwa ujumla inazalisha zaidi sana kuliko watu wanavyohitaji, lakini usambazaji mbaya ndio unaowafanya baadhi ya watu kuwa matajiri wa kupindukia, huku wengine wakiwa maskini wasiojiweza. Hata katika nchi zinazoteseka kwa uzalishaji mdogo, tatizo kuu la kiuchumi ni usambazaji kwanza, kisha uzalishaji mdogo. Kwa msingi huu, uhalisia wa maisha ya kiuchumi unaonyesha kwamba tatizo kuu katika uchumi ni usambazaji, na si uzalishaji.

This is all with respect to the Shari’ah evidences, as for with respect to the reality of the economic life, no one denies that every country which suffers from economic unrest is due to suffering from poor distribution, and not due to low production. The socialist system, including communism, only arose as a result of the oppression which the society suffered from the capitalist system, or in other words, a result of poor distribution. The social benefits which the capitalists tried to implement in their system are all connected to the distribution. The socialist solutions only deal with the issue of distribution, and the regions which are called the third world such as the Islamic countries in these days, are only backward due to the poor distribution, and not due to the poverty of the country. Accordingly, the reality of the root problem in economics is poor distribution and not lack of production. This is something that can be sensed, and every person can sense it, whether Muslim, capitalist or socialist. This is since the world as a whole produces much more than the people require, but the poor distribution is what makes some people obscenely rich, while others are destitute and poor. Even in the countries that suffer from low production the root economic problem is distribution first and then low production. Based upon this, the reality of the economic life indicates that the root problem in the economy is distribution, and not production.