Ni wajibu kuhakikisha kwamba mahitaji yote ya msingi ya kila mtu yanatimizwa, na yanatimizwa kikamilifu kwa kila mtu mmoja mmoja, na kuhakikisha kwamba kila mtu anawezeshwa kutimiza mahitaji ya ziada (mahitaji yasiyo ya msingi) kwa kiwango cha juu kabisa kinachowezekana.

It is obligatory to guarantee that all the basic needs are met for everyone, and are completely met on an individual basis, and to guarantee that every individual is facilitated to satisfy the extra needs (non-essential needs) to the highest level possible.

Makala hii ina sehemu mbili: kwanza, kuhakikisha kwamba mahitaji ya msingi yanatimizwa, na pili, kurahisisha utimizaji wa mahitaji ya anasa.

This article has two halves: firstly, guaranteeing that the basis needs are satisfied and secondly, facilitation of the satisfaction of the luxurious needs.

Nusu ya kwanza ina ushahidi kadhaa kwa hilo, kwa kuwa Mwenye Kuweka Sharia (SWT) amehimiza kutafuta kipato, kutafuta riziki na kujitahidi, na amefanya juhudi ya kutafuta riziki kuwa wajibu; Allah (SWT) amesema:

The first half has several evidences for it, since the Legislator (swt) encouraged earning, seeking provision and effort, and made the effort to earn provisions a duty; Allah (swt) said:

"Basi tembeeni katika mabega yake na mle katika riziki Yake." (TMQ 67:15) na:

“So walk among its slopes and eat of His provision.” (TMQ 67:15) and:

"Na sala itakapomalizika, tawanyikeni katika ardhi na mtafute fadhila za Allah (SWT)." (TMQ 62:10). Mtume alisema:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah (swt).” (TMQ 62:10). The Prophet said:

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

"Inatosha kuwa dhambi kwa mtu kwamba amwache yule ambaye anamtegemeza." (Imepokewa na Abu Dawud kwa mlolongo wa wasimulizi ambao Al-Nawawi aliuthibitisha, kutoka kwa ‘Abd Allah (swt) b. ‘Amru b. Al-‘As). Hii ndiyo msingi wa kuhakikisha kwamba mtu anapata mahitaji yake yote ya msingi kupitia kipato chake. Kwa hiyo Allah (swt) amefanya kazi kuwa wajibu kwa mwanamume mhitaji mwenye uwezo, ili atimize mahitaji yake. Hii ina maana kwamba kazi ni lazima kwa mtu huyu mwenye uwezo, na asipoifanya atakuwa na adhabu kama ilivyo kwa kila wajibu. Kwa upande wa wanawake, na wanaume wasio na uwezo wa kufanya kazi, ni wajibu kuwapa matunzo, na hili ni haki ya lazima kwao, na Dola inalazimika kuitoa. Kumtunza mke ni wajibu wa mume; Mtume ﷺ alisema:

“It is sufficient sin for a man that he neglects him whom he maintains.” (reported by Abu Dawud with an chain that Al- Nawawi authenticated from ‘Abd Allah (swt) b. ‘Amru b. Al-‘As). This is the origin in guaranteeing the person’s satisfaction of all their basic needs through his earning. So Allah (swt) made work a duty upon the needy male who is capable in order for him to satisfy his needs. This means that work is compulsory on this capable person and if he does not undertake it he would be punished as is the case with every duty. As for women, and those men who are incapable of work, it is a duty to provide them with maintenance and this is a binding right for them, and the State is bound to provide it. Maintenance of the wife is a duty upon the husband; the Prophet said:

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

"Juu yake ni riziki yao na mavazi yao kwa namna inayokubalika." Kuwatunza watoto ni wajibu juu ya baba yao; Allah (SWT) amesema: "Juu ya baba ni riziki ya mama na mavazi yao kwa namna inayokubalika." (TMQ 2:233), na Mjumbe wa Allah ﷺ alimwambia Hind:

“Upon you is their provision and their clothing according to what is acceptable”. Maintenance for the children is a duty upon their father; Allah (swt) said: “Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger of Allah (pbuh) said to Hind:

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

"Chukua kile kinachokutosha wewe na mtoto wako kwa kadri ya kinachokubalika." baada ya yeye kulalamika kwamba Abu Sufyan ni mtu bahili. Matunzo ya mrithi; Allah (SWT) amesema:

“Take whatever is sufficient for you and your child according to what is acceptable.” after she had complained that Abu Sufyan was a miserly man. Maintenance for the inheritor; Allah (swt) said:

"Mrithi naye atawajibika kwa njia hiyo hiyo." (TMQ 2:233) baada ya maneno Yake (SWT):

“An heir shall be chargeable in the same way.” (TMQ 2:233) after His (swt) words:

"Juu ya baba ni riziki ya mama zao na mavazi yao kwa namna inayokubalika." (TMQ 2:233), hivyo Shari'ah imewajibisha matunzo ya mwanamke bila masharti juu ya mrithi, kwa kuwa haikufanya kutafuta kipato kuwa wajibu kwake, na imemwajibisha yeye matunzo ya wanaume wasiojiweza, iwapo ni maskini.

Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), so the Shari’ah obligated the maintenance of the female without restriction upon the inheritor, since it did not make seeking an earning a duty upon her, and obligated upon him the maintenance for the incapable males, if they were poor.

Katika kutokuwepo kwa mtu aliyekuwa na wajibu wa kutoa matumizi, au endapo yupo lakini hawezi kutoa matumizi hayo, Shari'ah imeweka wajibu huu juu ya Bayt Al-Mal, yaani juu ya Dola. Imepokewa kwamba Abu Hurayrah alisema: Mtume wa Allah ﷺ alisema:

In the absence of anyone who was obligated to pay maintenance, or if they were present but unable to pay the maintenance, the Shari’ah obligated this maintenance upon the Bayt Al-Mal, in other words, upon the State. It is narrated that Abu Hurayrah said: The Messenger of Allah (pbuh) said:

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

"Ikiwa mtu yeyote (miongoni mwa Waislamu) atafariki akiacha mali, mali hiyo itakwenda kwa warithi wake; na akiacha yatima (wategemezi), sisi ndio tutakaowatunza." (Imekubaliwa kutoka kwa Abu Hurayrah), na al-kall ni dhaifu asiye na baba wala mwana. Katika mnyororo mwingine wa riwaya imetajwa:

“If somebody dies (among the Muslims) leaving some property, the property will go to his heirs; and if he leaves orphans (dependents), we will take care of them.” (agreed upon from Abu Hurayrah), and the kall is the weak who has no father or son. In another chain of the narration it is mentioned:

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

"Ikiwa mtu yeyote ataacha mali, itamwendea mrithi wake, na ikiwa mtu yeyote ataacha deni na wategemezi, suala hilo na lije kwangu nami nitawajibika," (imepokewa na Muslim kutoka kwa Jabir ﷺ), na neno "ḍayaʿan" maana yake ni watoto; limetajwa katika kamusi ya Al-Muhit: "Al-Ḍiyaʿ pia ni watoto." Kwa ushahidi huu, Shari'ah imehakikisha kutimizwa kwa mahitaji ya msingi ya maskini, iwe ni mwanamke, au mwanamume ambaye hawezi kufanya kazi ya kujipatia kipato, au ambaye kipato chake hakitoshi.

“If anyone leaves property, it goes to his heir and if anyone leaves debt and dependants, let the matter come to me and I shall be responsible,” (reported by Muslim from Jabir), and the Daya’an is in other words, the children; it is mentioned in Al-Muhit dictionary: “Al-Diya’ is also the children”. So through these evidences the Shari’ah has guaranteed the fulfilment of the basic needs of the poor if they were female, or a male who was not capable of earning or if his earnings were not enough.

Asiyeweza kisheria, kwa mujibu wa Shari'ah, ni mmoja kati ya wawili: ama ni yule asiyeweza kufanya kazi kihalisia, au ni yule asiyeweza kisheria, yaani yule ambaye hawezi kupata kazi ambayo kwayo angepata riziki yake. Wote hawa wawili wanachukuliwa kuwa hawana uwezo.

The incapable according to the Shari’ah is either the one literally unable to work, or the one who is incapable from the view of the law, meaning the one who is unable to find work through which he could gain his earning. Both of these are considered incapable.

Kupitia ushahidi huu, Shari'ah imewahakikishia kutimiziwa mahitaji yao yote ya msingi kwa njia ya matumizi (nafaka), kwa mwanamke bila kizuizi, na kwa wanaume ambao ama hawawezi kihalisi au kisheria, na hili ni kwanza kwa mume na mrithi yeyote, na iwapo hawapatikani au hawawezi, basi ni juu ya Bayt al-Mal, yaani Serikali.

Through these evidences the Shari’ah guaranteed them the fulfilment of all of their basic needs by maintenance, for the female without restriction, and for those men who are either literally or legally incapable, and this is initially upon the husband and any inheritor, and if they were not found or were incapable then upon the Bayt Al-Mal, in other words, the State.

Ili Shari'ah iweze kuhakikisha kwamba Bayt Al-Mal inaweza kutekeleza matengenezo haya, kipaumbele maalum hupewa mapato maalum, na hivyo Bayt Al-Mal ina sehemu ya Zakah kwa ajili ya maskini:

In order for the Shari’ah to guarantee that the Bayt Al-Mal could carry out this maintenance, special concern is given to specific income, and so the Bayt Al-Mal has a section for the Zakah for the poor:

"Matumizi ya Zakat ni kwa ajili ya masikini na wahitaji tu." hadi maneno: "Na kwa msafiri aliyekwama." (TMQ 9:60). Ikiwa Zakat haitoshi, basi matengenezo lazima yalipwe kutoka kwenye mapato mengine kwenda Bayt Al-Mal kwa sababu ya maneno ya Mtume ﷺ:

“Zakah expenditures are only for the poor and for the needy.” until the words: “And for the [stranded] traveller.” (TMQ 9:60). If the Zakah is not sufficient, then the maintenance must be paid from other income to the Bayt Al-Mal due to the words of the Prophet :

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

"Mtu yeyote akiacha deni na wategemezi, jambo hilo na lije kwangu nami nitabeba jukumu lake" (imepokewa na Muslim kutoka kwa Jabir), yaani juu ya Dola, na kwa sababu ya kauli yake:

“If anyone leaves debt and dependants, let the matter come to me and I shall be responsible” (reported by Muslim from Jabir), in other words, upon the State, and due to his words:

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Imamu (kiongozi) ni mlinzi, na anawajibika kwa raia wake" (imepokewa na Al-Bukhari kutoka kwa Abdullah bin Umar). Miongoni mwa majukumu muhimu zaidi kwa raia wake ni kuhakikisha mahitaji yao ya msingi yanatimizwa. Kwa hiyo, matumizi yao hutolewa kutoka mapato ya Bayt al-Mal, kwa kuwa ni jukumu la Dola kugawa matumizi kwa maskini. Ikiwa mapato yaliyothibitishwa ya Bayt al-Mal hayatoshi, kodi zitawekwa juu ya Waislamu matajiri kwa kiasi kitakachotosha kutoa matumizi haya, na zitachukuliwa kwao kwa nguvu ili kuyapeleka Bayt al-Mal kwa ajili ya matumizi haya, kwa kuwa hili ni miongoni mwa sababu ambazo Khalifah anaweza kuweka kodi. Hii ni kwa sababu, ikiwa Zakat na mapato yaliyothibitishwa ya Bayt al-Mal hayatoshi kutoa matumizi hayo, basi inakuwa wajibu juu ya Waislamu wote; Mtume ﷺ alisema:

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from Abdullah Bin Umar), and amongst the most important responsibilities to his subjects is to guarantee the fulfilment of their basic needs. Therefore, their maintenance is provided from the income of the Bayt Al-Mal, since it is from the State responsibilities to distribute the maintenance to the poor. If the confirmed income of the Bayt Al-Mal was not sufficient, taxes would be imposed upon the rich Muslims in accordance with what would be enough to provide this maintenance, and it would be taken from them by force in order to get it to the Bayt Al-Mal for the sake of this maintenance, since this is from the reasons that the Khalifah can impose taxes. This is because if the Zakah and the confirmed income of the Bayt Al-Mal is not sufficient to provide the maintenance, then it becomes a duty upon all of the Muslims; the Messenger (pbuh) said:

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

"Wakati wowote watu wa eneo wanapoamka wakiwa na mtu mwenye njaa miongoni mwao, basi ahadi ya Allah (SWT) na ulinzi wake kwao unafutwa." (imepokewa na Ahmad kutoka kwa Ibn Umar na imethibitishwa na Ahmad Shakir), ambayo ni riwaya inayodokeza ombi la kuwalisha wenye njaa, na imeunganishwa na lawama, hivyo ombi hilo ni la lazima, ambalo kwa hiyo linaonyesha kwamba ni wajibu kwao. Kwa hiyo, Khalifa anaweza kuweka kodi juu ya wale wenye uwezo nazo, na kuzichukua kutoka kwao hata kwa nguvu ikibidi, kwa kuwa anatekeleza wajibu.

“Whenever the people of an area wake up with a hungry person amongst them, then Allah (swt)’s covenant and protection to them is absolved.” (reported by Ahmad from Ibn Umar and authenticated by Ahmad Shakir), which is a report that implies a request to feed the hungry, and is connected to a blame, and so the request is definite, which therefore indicates that it is obligatory upon them. Therefore, the Khalifah can impose taxes upon who is capable of them, and take it from them even by force if necessary, since he is executing a duty.

Hizi zote ni ushahidi kwamba Shari'ah iliwajibisha kuhakikisha kutimizwa kwa mahitaji yote ya msingi kwa kila mtu mmoja mmoja, na ikabainisha kipato kinachohakikisha utekelezaji wa utimizaji huu, na kuhakikisha kuendelea kwake na kudumu kwake.

This is all evidence that the Shari’ah obligated guaranteeing the satisfaction of all the basic needs for all the individuals, on an individual basis, and specified the income which guarantees the undertaking of this fulfilment, and guarantees its undertaking and continuation of it.

Kutoka upande wa kuhakikishiwa utimizwaji wa mahitaji ya watu wote, mmoja mmoja, ni hivi. Kwa upande wa kwamba utimizwaji ni wa mahitaji yote ya msingi, ukweli wa maisha ya mtu mmoja mmoja ni kwamba mahitaji ya msingi ni chakula, mavazi na makazi. Dalili za Shari'ah zilikuja zikihakikisha matumizi ya kila siku, na matumizi hayo ni chakula, mavazi na makazi. Zaidi ya hayo, zipo dalili zinazoonyesha kwamba haya matatu (chakula, mavazi na makazi) ndiyo mahitaji ya msingi, na chochote kingine ni ziada na nyongeza.

This is from the angle of guaranteeing the fulfilment for all of the individuals, on an individual basis. As for the angle that the fulfilment is of all the basic needs, the reality of life for the individual is that the basic needs are food, clothing and shelter, and the Shari’ah evidences which came guaranteed maintenance, and maintenance is food, clothing and shelter. Above and beyond that there are evidences that indicate that these three (food, clothing, and shelter) are the basic needs, and anything else is surplus and extra.

Kuhusu dalili kwamba matumizi ya lazima (nafaka) ni chakula, mavazi na makazi, Allah (SWT) amesema:

As for the evidences that maintenance is food, clothing and shelter, Allah (swt) said:

“Juu ya baba ni riziki ya akina mama na mavazi yao kwa kadiri inavyokubalika.” (TMQ 2:233) Na akasema: “Wakaeni [katika sehemu] ya mahali mnapoishi kulingana na uwezo wenu.” (TMQ 65:6) Na akasema: “Kutoka kwa wastani wa kile mnachowalisha familia zenu.” (TMQ 5:89). Basi Allah (SWT) amefafanua kwamba chakula, mavazi na makazi ni matunzo. Mtume ﷺ alisema kuhusu wanawake, yaani wake, kwamba:

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233) and said: “Lodge them [in a section] of where you dwell out of your means.” (TMQ 65:6) and said: “From the average of that which you feed your [own] families.” (TMQ 5:89), and so Allah (swt) clarified that food, clothing and shelter is maintenance. The Prophet said about women, in other words, wives:

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

“Na haki yao juu yenu ni kwamba mtawapa riziki na kuwavisha kwa mavazi mazuri” (imesimuliwa na kusahihishwa na At-Tirmidhi kutoka kwa ʿAmr bin Al-Ahwas). Katika riwaya nyingine alisema:

“And their right over you is that you provide for them and dress them with what is good” (reported and authenticated by Al- Tirmidhi fromAmrf b. Al-Ahwas). In another narration he said:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

"Na haki yao juu yenu ni kuwapa riziki na kuwavisha kwa namna inayokubalika." (imepokewa na Muslim kutoka kwa Jabir). Haya ni ushahidi kwamba matunzo ni chakula, mavazi na makazi, na kwamba haya ndiyo mahitaji ya msingi. Uthman bin 'Affan amesimulia kwamba Mtume ﷺ alisema: "Hakuna haki kwa mwana wa Adamu katika jambo jingine isipokuwa haya: Nyumba anayoishi, vazi linalofunika uchi wake, na jilf (kipande cha mkate) na maji." (Hasan) Kuhusu ushahidi kwamba chakula, mavazi na makazi ni mahitaji ya msingi na kila kitu kingine ni ziada, imepokewa kutoka kwa Mtume ﷺ kwamba alisema:

“And their right over you is to provide for them and cloth them with what is acceptable.” (reported by Muslim from Jabir). These are evidences that the maintenance is food, clothing and shelter, and that these are the basic needs. Uthman bin 'Affan narrated that the Prophet (s.a.w) said: "There is no right for the son of Adam in other than these things: A house which he lives in, a garment which covers his nakedness, and Jilf (a piece of bread) and water." (Hasan) As for the evidences that food, clothing and shelter are the basic needs and anything else is extra, it is narrated from the Prophet that he said:

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

"Hakuna haki kwa mwana wa Adamu katika zaidi ya vitu hivi: nyumba ya kuishi, kipande cha mkate, nguo inayositiri uchi wake ('Awrah), na maji." Imepokelewa pia kwa maneno tofauti kidogo.

“There is no right for the son Adam in other than these things: a house to live in, a piece of bread, a garment which covers his nakedness (‘Awrah), and water.”. And it is narrated with a different wording:

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

"Mwana wa Adamu hana haki ya chochote isipokuwa haya: nyumba ya kuishi, vazi la kufunika 'Awrah yake (sehemu za mwili ambazo ni lazima kufunikwa hadharani), kipande cha mkate, na maji." (Imepokewa na Al-Tirmidhi aliyesema kuwa ni Hasan Sahih). Maneno ya simulizi hizi mbili yanaonyesha kwamba yale yaliyotajwa katika simulizi hizi, ambayo ni chakula, mavazi na makazi: "kivuli cha nyumba"; "nyumba ya kuishi"; "kipande cha nguo cha kufunika 'Awrah yake"; "kipande cha mkate na maji" yanatosha na yanatosheleza. Na kauli yake katika simulizi: «فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق» «Kile kilichozidi haya, basi mwana wa Adamu hana haki yoyote ndani yake.»

“The son of Adam has no right to anything except these: a house to live in, a clothing to cover his ‘Awrah (parts of body that must be covered in public), a chunk of bread, and water.” (reported by Al-Tirmidhi who said it is Hasan Sahih). The wording of the two narrations indicates that what has been mentioned in these narrations, which was food, clothing and shelter: “shade of a house”; “a house to live in”; “a piece of clothing to cover his ‘Awrah”; “a chunk of bread and water” is enough and sufficient. And his words in the narration: .» فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق «.

"na mwana wa Adamu hana haki katika chochote kinachozidi hayo" inaonyesha wazi kabisa kwamba hivi vitatu ndivyo mahitaji ya msingi. Kwa hiyo, hadithi hizi mbili zinaeleza kwamba mahitaji ya msingi ni chakula, mavazi na makazi, na chochote cha ziada si cha msingi. Kwa kutimiza vitatu hivi, mahitaji ya msingi ya watu binafsi yangekuwa yametimizwa. Kuhusu ushahidi kwamba utimizaji huu lazima uwe wa kutosheleza kikamilifu, hili ndilo lililoelezwa katika dalili pale ilipotajwa kwamba utimizaji huu lazima uwe wa kiasi cha kuridhisha (Bilma’ruf), na uwe wa kiwango cha kutosha, kwa kuwa Allah (SWT) amesema: "kwa kiasi cha kuridhisha (Bilma’ruf)" katika maneno Yake (SWT):

“and the son of Adam has no right in anything surplus to that” is absolutely clear that these three are the basic needs. Therefore, these two narrations relate that the basic needs are food, clothing and shelter, and anything extra is not basic. By fulfilling these three, the basic needs of individuals would have been satisfied. As for the evidence that this satisfaction must be complete satisfaction, this is what was related in the evidences when it mentioned that this fulfilment must be reasonable (Bilma’ruf), and be of a sufficient amount, since Allah (swt) said: “on a reasonable basis (Bilma’ruf)” in His (swt) words:

"Juu ya baba ni riziki ya mama na mavazi yao kwa kadiri inavyokubalika." (TMQ 2:233), na Mtume ﷺ akasema: "kwa kiasi kinachostahili (Bilma'ruf)" katika maneno yake:

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger (pbuh) said: “reasonable (Bilma’ruf)” in his words:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

“Na haki yao juu yenu ni kuwapa riziki na kuwavisha kwa namna inayokubalika.” Na maana ya kile kilicho cha busara (Bilma’ruf) ni, kwa maneno mengine, kile kinachokubalika au chenye busara baina ya watu. Na alisema: “kile kinachotosha” katika maneno yake kwa Hind:

“And their right over you is to provide for them and cloth them with what is acceptable”. And the meaning of what is reasonable (Bilma’ruf), is in other words, what is acceptable or reasonable between people. And he said: “whatever is sufficient” in his words to Hind:

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

"Chukua kile kinachotosha kwako na kwa mtoto wako kwa namna inayokubalika (Bilma'ruf)" (imekubaliwa kutoka kwenye riwaya ya Aisha(ra)), na hivyo imetajwa kwamba kiasi kinachotosheleza ndicho kinachopaswa kutolewa. Hii inaonyesha kwamba kutosheka kunapaswa kuwa kamili, yaani, mahitaji yote ya msingi yatimizwe kulingana na kile kinachoonekana kuwa cha busara miongoni mwa watu. Kwa hiyo kutosheleza ni sharti, yaani, hadi mtu apate chakula, avaa nguo za kujisitiri, na awe na makazi. Pamoja na kutosheleza, ni sharti pia kwamba kutosheleza huko kufikiwe kwa kile kinachoonekana kuwa cha busara, yaani, si tu kutosheleza kwa kiwango cha chini kabisa, bali kutosheleza kwa kile kinachoonekana kuwa cha busara katika nchi wanayoishi na miongoni mwa watu wanaoishi nao. Kwa mujibu wa hayo, imethibitika kwamba kutosheka lazima kuwe kamili, na haya yote ni ushahidi wa nusu ya kwanza ya makala hii.

“Take whatever is sufficient for you and your child that is acceptable (Bilma’ruf)” (agreed upon from the narration of Aisha(ra)), and so it mentions that it should be a sufficient amount. This indicates that the satisfaction should be complete, or in other words, all of the basic needs should be satisfied according to what is reasonable amongst the people. So sufficiency is a condition, in other words, until they are satisfied by food, covered in clothes, and have accommodation. Along with sufficiency, it is a condition that this sufficiency is met by what is reasonable, in other words, not simply sufficient by the lowest criteria, but rather sufficient by what is reasonable in that country which they live, and the people that they live amongst. Accordingly it is confirmed that the satisfaction must be complete, and all of this is the evidence for the first half of the article.

Zaidi ya hayo, dalili za Shari'ah hazikulazimisha tu kukidhi mahitaji ya msingi ya watu mmoja mmoja; bali pia zililazimisha kukidhi mahitaji ya msingi ya Ummah kwa kuhakikisha usalama, huduma za afya na elimu kwa raia.

Additionally, the Shari’ah evidences did not obligate meeting the basic needs of the individuals person by person alone; rather they also obligated fulfilling the basic needs of the Ummah by ensuring security, medical care and education for the citizens.

Usalama ni mojawapo ya wajibu mkuu wa Dola, kwa kuwa unaeneza amani na usalama kwa raia wake, kiasi kwamba Dola hupoteza uwepo wake ikiwa haiwezi kuutoa. Kwa msingi huo, ni sharti katika Dar Al-Islam kwamba Dola ya Kiislamu iwe na uwezo wa kulinda usalama wake kwa nguvu zake yenyewe. Ndiyo sababu Mtume ﷺ alipowajulisha Waislamu kuhusu makazi ya kuhama kwao, jambo la kwanza alilolitaja lilikuwa usalama. Aliwaambia masahaba zake huko Makka kama alivyoripoti Ibn Ishaq katika Sira yake:

Security is one of the primary obligations of the State, since it spreads security and safety for its citizens, to the point that the State loses its entity if it is not able to provide it. Accordingly it is a condition in Dar Al-Islam that the Islamic State is capable of preserving its security with its own powers, and this is why when the Messenger of Allah (pbuh) informed the Muslims about the abode of their emigration, the first thing he mentioned was security. He said to his companions in Makkah according to what Ibn Ishaq reported in his Sirah:

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

“Mwenyezi Mungu (SWT) amewafanyia ndugu wenzenu na makazi mnayojihisi kuwa salama ndani yake,” na vivyo hivyo, Waansari walipokutana na Mtume ﷺ na sahaba wake Abu Bakr (RA), kauli ya kwanza waliyowaambia, kama ilivyopokewa na Ahmad kwa mlolongo wa wapokezi usio na dosari kutoka kwa Anas: فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

“Allah (swt) made fellow brothers for you and a settlement that you feel safe in”, and similarly when the Ansar met the Messenger of Allah (pbuh) and his companion Abu Bakr (ra), the first thing they said to them as reported by Ahmad with an authentic chain from Anas: . فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

Walipokelewa na takriban mia tano za Ansar waliosema: Endeleeni, mko salama na mtatiiwa, na kwa hiyo kueneza usalama kwa raia ni miongoni mwa majukumu muhimu ya Dola.

“They were received by about five hundreds of Ansar who said: Set off, safe and obeyed”, and so the spreading of safety for the citizens is from the essential duties of the State.

Afya na huduma za matibabu ni miongoni mwa wajibu wa Dola, kwa namna ambayo lazima zipatikane kwa urahisi kwa raia, kwa kuzingatia kliniki na hospitali, pamoja na huduma za umma zinazotumiwa kwa matibabu na Waislamu. Kwa hiyo, matibabu kwa mtazamo huu ni sehemu ya maslahi na huduma za umma. Maslahi na huduma za umma lazima yasimamiwe na Dola, kwa kuwa ni miongoni mwa mambo ambayo Dola inawajibika nayo, kwa mujibu wa maneno ya Mtume ﷺ:

Health and medical care are from the obligations of the State such that they must be readily available for the citizens, from the angle of clinics and hospitals, and public utilities used for treatment by the Muslims. So, medical treatment from this angle is part of the interests and public utilities. The interests and public utilities must be undertaken by the State since they are from the issues that the State is responsible over, in accordance with the words of the Messenger (pbuh) :

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Imamu (kiongozi wa dola) ni mlezi, na anawajibika (na atahojiwa) kwa raia wake." (Imepokewa na Al-Bukhari kutoka kwa Abdullah bin Umar). Hadithi hii ina maana ya jumla kuhusu wajibu wa Dola katika afya na huduma ya kitabibu, kwa kuwa hayo ni sehemu ya majukumu ya lazima ya Dola.

“The Imam (ruler) is a guardian, and responsible (and will be questioned) for his subjects.” (reported by Al-Bukhari from Abdullah Bin Umar). This text is general regarding the responsibility of the State for health and medical care since they are part of the obligatory responsibilities of the State.

Kuna dalili mahsusi zinazohusu afya na huduma za kitabibu: Muslim ameripoti kutoka kwa Jabir, ambaye alisema:

There are evidences specific to health and medical care: Muslim reported from Jabir who said:

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

"Mjumbe wa Allah (SWT) ﷺ alimtuma tabibu kwa Ubay b. Ka'b. Akakata mshipa, kisha akauchoma moto ili kuuziba." Na Al-Hakim alisimulia katika Al-Mustadrak kutoka kwa Zayd b. Aslam, kutoka kwa baba yake, aliyesema:

“Allah (swt)'s Messenger (pbuh) (may peace be upon him) sent a physician to Ubay b. Ka'b. He cut the vein and then cauterised it”. And Al-Hakim narrated in Al-Mustadrak from Zayd b. Aslam from his father who said:

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

"Nilipatwa na ugonjwa mkali wakati wa Umar bin Al-Khattab, ambaye aliniitia tabibu, naye akanipa joto kali hadi nikawa nikinyonya mbegu za tende kutokana na joto kali."

“I fell severely sick at the time of Umar b. Al-Khattab who called a physician for me, he warmed me up to the extent I would suck on date pits due to the intense heat”.

Kwa kuwa yeye ni mtawala, Mtume ﷺ alimtuma daktari kwa Ubayy, na Umar (ra), Khalifah wa pili mwongofu, alimwita daktari amtibu Aslam; hizi ni dalili mbili kwamba afya na huduma ya tiba ni miongoni mwa mahitaji ya msingi ya raia ambayo Dola lazima ihakikishe yanapatikana kwa urahisi kwa yeyote anayeyahitaji.

In his capacity as a ruler, the Messenger (pbuh) sent a doctor to Ubay, and Umar (ra), the second righteous Khalifah, called a doctor for Aslam to treat him, which are two evidences that health and medical care are from the essential needs of the citizens that the State must make sure are readily available for whoever needs them.

Kama ushahidi wa kwamba elimu ni hitaji la msingi, Mtume wa Allah ﷺ alifanya fidia kwa wafungwa makafiri kwamba wafundishe watoto kumi wa Kiislamu. Fidia ni sehemu ya ngawira ya vita, ambayo ni mali ya Waislamu, na kuna makubaliano ya Maswahaba juu ya kutenga kiasi maalum kutoka hazina (Bayt Al-Mal) kama mshahara wa walimu.

As for the evidence of education (being a basic need), the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and the consensus of the companions on setting aside a specific amount from the treasury (Bayt Al-Mal) as salary for teachers.

Kwa hiyo, ni wajibu kwa Dola kutoa usalama, huduma ya afya na elimu kwa raia wote, na kufanya hilo kuwa sehemu ya matumizi ya hazina, bila tofauti yoyote kati ya Waislamu na Dhimmi, au kati ya tajiri na maskini.

Accordingly, it is obligatory upon the State to provide security, medical care and education for all of the citizens, and to make that part of the treasury issues, without any difference made between the Muslims and Dhimmi, or rich and poor.

Umuhimu wa mahitaji muhimu kwa mtu binafsi na kwa Ummah unafafanuliwa na Mjumbe wa Allah ﷺ kwa kusema kwamba kupatikana kwa mahitaji haya ni sawa na kumiliki dunia nzima, kauli ya kiishara inayoonyesha umuhimu wa mahitaji haya. Al-Tirmidhi ameripoti kutoka kwa Salamah bin ‘Ubayd Allah (SWT) bin Mihsan Al-Ansari, kutoka kwa baba yake, ambaye alikuwa Sahaba, akasema: Mjumbe wa Allah ﷺ alisema:

The importance of the essential needs for the individual and Ummah is explained by the Messenger of Allah (pbuh) in that the provision of these needs is like possessing the world in its entirety, an allusion expressing the importance of these needs. Al-Tirmidhi reported from Salamah b. ‘Ubayd Allah (swt) b. Mihsan Al-Ansari from his father, who was a companion, said: The Messenger of Allah (pbuh) said:

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

"Yeyote anayeanza siku yake akiwa na hisia ya usalama wa familia yake na afya njema, na akiwa na riziki ya siku yake, ni kana kwamba amemiliki dunia." (Abu ‘Isa amesema hadithi hii ni Hasan Gharib). Vilevile Ibn Maja ameipokea kwa mnyororo wa wapokezi Hasan, na Abu Nu‘aym ana riwaya inayofanana katika Al-Hilyah kutoka kwa Abu ’l Darda’, lakini yenye nyongeza ya maneno 'yote', yaani:

“Whoever begins his day feeling family security and good health; and possessing provision for his day is as though he possesed the world” (Abu ‘Isa said this narration is Hasan Gharib). And similarly Ibn Maja reported it with a Hasan chain, and Abu Nu‘aym has a similar report in Al-Hilyah from Abu ’l Darda’, but with the extra part ‘all of it’, in other words:

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

“kana kwamba alimiliki dunia nzima”.

“as though he possessed the whole world”.

Ushahidi huu wote unaonyesha wajibu wa kuhakikisha kwamba mahitaji yote ya msingi ya kila raia mmoja mmoja yanatimizwa, yakiwemo chakula, mavazi na makazi, na vilevile unaonyesha umuhimu wa kutoa kwa upana huduma muhimu kwa Ummah, kuanzia usalama, afya na elimu.

These evidences all indicate the obligation of guaranteeing the fulfilment of all the basic needs for all of the citizens individually, in terms of food, clothing and shelter, and in the same manner indicates the necessity of the wide provision of the essential services for the Ummah from security, health and education.

Kuhusu nusu ya pili ya makala, yaani kuwezesha kutimiza mahitaji ya anasa (mahitaji yasiyo ya lazima), basi wajibu wa kufanya kazi kwa mwanamume mwenye uwezo ni dalili ya kuwezesha kutimiza mahitaji ya anasa kwa namna ile ile kama mahitaji ya msingi. Hii ni kwa sababu himizo la kutafuta riziki halikomei katika kutimiza mahitaji ya msingi, hivyo ujumla huu ni dalili kwamba Shari'ah inamwezesha mtu kutimiza mahitaji yake yasiyo ya lazima kutokana na mapato yake. Zaidi ya hayo, ruhusa ya kufurahia mambo mazuri/halali pia ni dalili ya kuwezesha kutimiza mahitaji ya anasa: Allah (SWT) anasema:

As for the second half from the article, facilitating the fulfilment of the luxurious needs (non-essential needs), then the obligation of work upon the capable male is an evidence for the facilitation of the fulfilment of the luxurious needs in the same manner as the basic needs. This is because the encouragement for earning is not restricted to the fulfilment of the basic needs, so this generality is evidence that the Shari’ah enables the individual to fulfil their non-essential needs from their earnings. Additionally, the permission to enjoy the good/lawful things is also an evidence for the facilitation of the fulfilment of the luxurious needs: Allah (swt) says:

“Kuleni katika vitu vizuri ambavyo Sisi tumekupeni.” (TMQ 2:57); “Sema: Ni nani aliyeharamisha pambo la Allah (swt) alilolitoa kwa waja Wake, na vitu vizuri vya riziki?” (TMQ 7:32); “Wala wasidhani wale wanaobakhili kwa yale Allah (swt) aliyowapa katika fadhila Zake kwamba ni bora kwao. Bali ni mbaya kwao. Yatafungwa shingoni mwao yale waliyoyabakhilia siku ya Kiyama.” (TMQ 3:180); “Enyi mlioamini! Msiharamishe vitu vizuri ambavyo Allah (swt) amevihalalisha kwenu.” (TMQ 5:87); : “Mwenye wasaa na atoe katika wasaa wake.” (TMQ 65:7); “Wala usisahau sehemu yako ya dunia.” (TMQ 28:77).

“Eat from the good things with which We have provided you.” (TMQ 2:57); “Say, who has forbidden the adornment of Allah (swt) which He has produced for His servants and the good [lawful] things of provision?” (TMQ 7:32); “And let not those who [greedily] withhold what Allah (swt) has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection.” (TMQ 3:180); “O you who have believed, do not prohibit the good things which Allah (swt) has made lawful to you.” (TMQ 5:87); : “Let a man of wealth spend from his wealth.” (TMQ 65:7); “And [yet], do not forget your share of worldy affairs.” (TMQ 28:77).

Yote haya ni ushahidi kwamba Shari'ah iliruhusu kila mtu kukidhi mahitaji yake yasiyo ya lazima, na kwa ruhusa hiyo ikamwezesha kujitosheleza mwenyewe. Zaidi ya hayo ni yale yaliyopokewa kuhusu katazo la ubakhili, na kukemea yeyote anayekataza kufurahia mambo yaliyohalalishwa, ambayo yanaonyesha wazi uwezeshaji huu.

All of this is evidence that the Shari’ah permitted every individual to fulfil his non-essential needs, so by this permission it enabled him to satisfy himself. On top of that is what has been related to the prohibition of miserliness, and rebuke of whoever prohibits the enjoyment of lawful things, which clearly indicates this enablement.