Mali binafsi inayojumuisha mali ya kioevu na mali isiyohamishika imewekewa mipaka kwa njia tano za Shari'ah zifuatazo:

Private property consisting of liquid and fixed assets is restricted to the following five Shari’ah means:

a. Kazi.

a. Work.

b. Urithi.

b. Inheritance.

c. Haja ya mali kwa ajili ya kuishi.

c. The need of wealth for the sake of liing.

d. Msaada kutoka kwenye mali ya Dola kwa raia wake.

d. Donation from the wealth of the State to its subjects.

e. Mali inayochukuliwa na watu binafsi bila juhudi yoyote wala ununuzi.

e. Funds taken by individuals without any effort or purchase.

Kuna lazima kuwepo na njia ambazo kupitia hizo Mwenye Kutunga Sharia (swt) anaruhusu umiliki. Hivyo, ikiwa sababu ya Kishari'ah ipo, basi umiliki wa mali upo. Ikiwa, kwa upande mwingine, njia ya Kishari'ah haipo, basi hakuna umiliki wa mali hiyo hata ikiwa inamilikiwa kivitendo, kwa kuwa umiliki ni kumiliki mali kupitia njia ya Kishari'ah ambayo kwayo Mwenye Kutunga Sharia (swt) aliruhusu kuimiliki. Mwenye Kutunga Sharia (swt) aliweka kikomo cha njia za kumiliki kwa hali maalum, alizifunga kwa idadi maalum, wala hakuziacha bila mipaka. Aliziweka kuwa mistari wazi na mipana, ambayo chini yake kuna sehemu nyingi ambazo ni matawi yake na zinatokana na kanuni zake. Hazikupewa Illah (sababu ya Kishari'ah) ya jumla maalum, kwa hiyo masuala mengine ya jumla hayafanywi kuwa sawa nazo kwa kulinganishwa. Hiyo ni kwa sababu mahitaji mapya hutokea tu katika mali iliyopo, na si katika miamala; yaani, si katika mfumo wa mahusiano bali katika vitu vyake. Kwa hiyo, ni lazima kuweka mipaka ya muamala kwa hali maalum, zinazotumika kwa mahitaji mapya na mengi, na juu ya mali kwa mtazamo kwamba ni mali, na juu ya juhudi kwa mtazamo kwamba ni juhudi. Pia ni katika kuweka kikomo cha mali ya kibinafsi kwa namna inayolingana na maumbile (Fitrah), na kupanga umiliki kwa namna ambayo jamii inalindwa dhidi ya makosa yanayotokana nao iwapo yataachwa bila mipaka.

There must exist means through which the Legislator (swt) permits ownership, so if the Shari’ah cause is present, then the ownership of the wealth is present. If on the other hand the Shari’ah means is not present then there is no ownership of the wealth even if it is practically possessed, since ownership is the possession of the wealth through a Shari’ah means through which the Legislator (swt) permitted its possession. The Legislator (swt) restricted the means of possession to specific circumstances, limited them to a specific number, and did not leave them unrestricted, and made them clear expansive lines under which are a number of parts which are its branches and issues from its rules. They were not given a specific comprehensive Illah (Shari’ah reason) and so other comprehensive issues are not made analogous to them. That is because new needs only occur in the present wealth, and not in the transactions; in other words, not in the system of relations but rather in its subjects. Therefore, it is necessary to limit the transaction to specific circumstances, which apply to new and numerous needs, and upon the wealth from the angle that it is wealth, and upon the effort from the angle that it is effort. And in the restriction of private wealth in a manner that agrees with the nature (Fitrah), and organising the ownership such that the society is protected from the mistakes that result from it if left unrestricted.

Makala haya yanaeleza maana ya milki kwa mujibu wa Shari'ah, yaani hali ambazo Mwenye Sheria (swt) ameruhusu matumizi ya mali. Ni lazima kujua njia za vitendo za kumiliki, na si njia za kuongeza mali. Mwenye Sheria (swt) ameweka wazi njia za milki, yaani njia za kumiliki mali ya asili, ambazo ni zile zinazomletea mtu umiliki wa mali baada ya kutokuwa nayo kwanza. Pia Mwenye Sheria (swt) ameweka wazi njia za kuongeza mali, yaani njia za kuongeza mali aliyokwisha kuimiliki. Shari'ah imekuja na kanuni zinazohusu milki na kuongeza milki. Mikataba ya biashara na ya kupangisha ni miongoni mwa kanuni zinazohusiana na kuongeza mali, yaani kuongeza milki. Kazi ya uwindaji na ushirikiano ni miongoni mwa kanuni zinazohusiana na milki, yaani kumiliki asili ya mali. Makala hii inahusika na njia za milki, si zile za kuongeza milki.

This article explains the Shari’ah means for ownership, in other words, the situations which the Legislator (swt) permitted the utilisation of the property. It is imperative that the practical means of ownership are known and not the means of increasing the property. The Legislator (swt) clarified the means of ownership, in other words, the means for the ownership of the original wealth, which means the means which brings about the ownership of wealth for the individual after he did not own it originally. And the Legislator (swt) clarified the means of increasing the wealth, in other words, the means for increasing the wealth which he owned. The Shari’ah came with rules connected to both ownership and increasing ownership. The trade and rent contracts are from the rules which are related to increasing the wealth, in other words, increasing ownership. Working in hunting, and partnerships, are from the rules connected to ownership, in other words, with possession of the origin of the wealth. This article is concerned with the means for ownership and not those of increasing the ownership.

Ushahidi wa makala hii ni uchunguzi wa dalili zilizoeleza ruhusa ya Mwenye Sheria (swt) kwa matumizi ya bidhaa, kwa maneno mengine, uchunguzi wa dalili zinazohusu kumiliki kwa vitendo. Kwa uchunguzi huu inadhihirika kuwa njia kuu za kumiliki ni tano, na njia zote za kumiliki zinaangukia mojawapo ya hizi tano.

The evidence for this article is the investigation of the evidences which explained the permission of the Legislator (swt) for the utilisation of the product, in other words, investigation of the evidences regarding practically taking possession. With investigation, it becomes clear that the primary means for possession are five and all the means of possession fall under one of these five.

Kuhusu dalili za njia hizi tano: njia ya kwanza (A) ni kazi, na dalili zake ni dalili za hali zinazoonyesha kwamba mtu hupata mali kupitia juhudi, yaani kuumba mali kwa mtazamo wa kwamba hufanywa kupitia kazi, ambazo ni hali saba:

As for the evidences for these five means: the first means (A) is work, and its evidences are the evidences of the circumstances that an individual gains wealth through effort, in other words, creation of wealth from the angle that it is done through work, which are seven circumstances:

Kwanza: Kuhuisha ardhi iliyokufa, dalili yake ikiwa ni maneno ya Mtume ﷺ:

First: Reviving dead land, its evidence being the words of the Prophet :

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

.» مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Atakayehuisha ardhi iliyokufa, basi ardhi hiyo ni yake" imepokewa na Ahmad na At-Tirmidhi kwa mnyororo wa wapokezi usio na dosari, na pia na Al-Bukhari kutoka kwa Umar, na maneno yake:

“whoever revives dead land, then it belongs to him” reported by Ahmad and Al-Tirmidhi with an authentic chain and also by Al- Bukhari from Umar, and his words:

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

. » مَنْ عَمَّرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَ هُوَ أَحَ قُّ « .

"Yeyote analima ardhi isiyokuwa ya mtu yeyote, basi yeye ndiye mwenye haki zaidi nayo." Imepokewa na Al-Bukhari kutoka kwa Aisha (ra). Na maneno yake:

“He who cultivates land that does not belong to anybody is more rightful (to own it).” reported by Al-Bukhari from Aisha(ra). And his words:

» مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه «. "Yeyote atakayezunguka ukuta juu ya ardhi, basi ardhi hiyo ni yake." Imepokewa na Ahmad na Abu Dawud kwa mnyororo wa wapokezi ulioidhinishwa na Ibn Al-Jarwad na Al-Zayn. Ardhi iliyokufa ni ardhi ambayo hakuna dalili zinazoonyesha kwamba kuna mtu anayeimiliki, hivyo hakuna uzio, kilimo, ujenzi wala chochote kama hicho. Kuihuisha ardhi hiyo hufanyika kwa kitu chochote kinachoonyesha kukaliwa, kama vile kilimo, kupanda miti, ujenzi na mengineyo. Sawa na kuihuisha ni kuweka kitu kinachoonyesha kwamba mtu ameimiliki, kama vile kupanda ua, kuzungushia uzio au kuweka nguzo na mengineyo.

.» مَنْ أَحَاطَ حَائِطًا عَلَى أَرْضٍ فَهِيَ لَه «. “whoever surrounds a land with a wall, it belongs to him.” reported by Ahmad and Abu Dawud with a chain authenticated by Ibn Al-Jarwad and Al-Zayn. Dead land is the land where there are no signs that anyone holds its possession and so there is nothing in terms of fencing, agriculture, building or anything similar. Reviving it is through anything which indicates inhabitation, such as agriculture, planting trees, building and so on. Similar to revival is to place something which indicates that someone has taken possession of it, such as planting hedges or fencing or pillars and so on.

Kwa hiyo raia yeyote binafsi anayehuisha ardhi iliyokufa anamiliki ardhi hiyo kulingana na kanuni za Shari'ah, awe Mwislamu au Dhimmi: kwa sababu maandiko ni ya jumla, yanawahusu raia wote binafsi. Pili: Uwindaji, ushahidi wake ni kauli ya Allah (SWT):

And so any individual citizen who revives a dead land takes possession of it according to the rules of the Shari’ah, irrespective of whether they were a Muslim or a Dhimmi: because the texts are general, encompassing all the individual citizens. Second: Hunting, its evidence being the words of Allah (swt):

"Lakini mnapotoka katika Ihram, basi [mnaruhusiwa] kuwinda." (TMQ 5:2), na kauli yake (SWT): "Mmehalalishiwa wanyama wa baharini." (TMQ 5:96).

“But when you come out of Ihram, then [you may] hunt.” (TMQ 5:2), and His (swt) words: “Lawful to you is game from the sea.” (TMQ 5:96).

Tatu: Kufanya kazi kama mtu wa kati au wakala wa tume, dalili ikiwa ni kile kilichopokewa kutoka kwa Qays bin Abi Gharza Al-Kanani aliyesema:

Third: To act as a middle-man or commission agent, the evidence being what was narrated from Qays b. Abi Gharza Al-Kanani who said:

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

. » يَا مَعْشَرَ التُّجَّارِ، إِنَّ هَذَا الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ « .

"Enyi kundi la wafanyabiashara, katika mikataba ya kibiashara huingia maneno yasiyo na faida na kiapo, basi changanyeni na Sadaqah (sadaka)" (imepokewa na Ahmad kwa mlolongo wa wapokezi walio sahihi). Nne: Ushirikiano wa Mudarabah (ambapo mtu mmoja huwekeza mali katika ushirika, na mwingine huwekeza juhudi), dalili yake ni kile kilichopokewa kutoka kwa Al-Abbas bin Abdul-Muttalib kwamba alipokuwa akishughulikia mali kwa njia ya Mudarabah, alikuwa akiweka sharti kwa mshirika asiisafirishe kwa bahari, wala kushuka bonde, wala kufanya biashara ya viumbe hai, vinginevyo atalazimika kulipia hasara itakayotokea.

“O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with Sadaqah (alms)” (reported by Ahmad with an authentic chain). Fourth: the Mudarabah partnership (where one person invests wealth into a partnership, and the other invests effort), its evidence being what was narrated from Al-Abbas Bin Abdul-Muttalib that when he handled money as Mudarabah, he used to stipulate on the partner not to travel with it by the sea, nor to descend a valley nor to trade with live things, otherwise he would have to guarantee losses incurred.

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

.» فَاسْتَحْسَنَه فَ بَ لَغَ ذَلِكَ رَسُولَ اللهِ « .

"Mtume wa Allah ﷺ alipopata habari hizo, aliliidhinisha." Ingawa Al-Hafiz alisema: "Al-Bayhaqi ameipokea kwa mnyororo wa wapokezi ambao aliuona kuwa dhaifu." Mudarabah (Al-Qirad) imethibitishwa kwa ijmaa ya masahaba. Ibn Hazm alisema katika Maratib Al-Ijma' kuhusu hilo, baada ya kutaja kwamba hakupata dalili yake katika Sunnah: "lakini ni ijmaa sahihi. Tuna hakika kwamba jambo hilo lilikuwa likifanyika wakati wake, naye alilijua na kulithibitisha, na kama si hivyo lisingeruhusiwa." Ni sawa na alivyomnukuu Al-Hafiz kuhusu Ibn Hazm katika Talkhis Al-Khabir.

"When the Prophet of Allah (pbuh) (swt) became aware of that, he approved it". Even though Al-Hafiz said that: “Al-Bayhaqi reported it with a chain that he found weak”, Mudarabah (Al- Qirad) is confirmed by the consensus of the companions: Ibn Hazm said in Maratib Al-Ijma’ regarding it after he mentioned that he did not find an evidence for it in the Sunnah: “but it is a correct consensus. We are certain that it used to take place at his time, and he knew about it and confirmed it, and if it was not for that it would not be permitted”, the same as Al-Hafiz reported about Ibn Hazm in Talkhis Al-Khabir.

Kutokana na dalili za makubaliano ya Maswahaba:

From the evidences of the consensus of the companions:

Malik ameripoti kutoka kwa Zayd bin Aslam, kutoka kwa baba yake, kwamba alisema: ‘Abd Allah (swt) na ‘Ubayd Allah (swt), wana wawili wa Umar (ra), walitoka pamoja na jeshi kwenda Iraq. Walipita kwa Abu Musa Al-Ash’ari, ambaye alikuwa Amiri wa Basra, naye akawakaribisha na kusema: Kama ningeweza kuwasaidia katika jambo lolote, ningefanya hivyo. Kisha akasema: Hii ni sehemu ya mali ya Allah (swt) ambayo nataka kumtumia kiongozi wa waumini. Nitawakopesha, basi nunueni bidhaa kadhaa kutoka Iraq, na mziuze Madinah. Mpeni Umar (ra) mtaji, na mbakize faida kwa ajili yenu wenyewe. Wakajibu: Tungependa hivyo. Basi akafanya hivyo, akamwandikia Umar (ra) akimjulisha kuhusu kuchukua kwao mali hiyo. Waliporejea Madinah waliziuza bidhaa na kupata faida, na walipompa Umar (ra) kiasi cha mtaji wa awali, akasema: Je, askari wote walipewa kama mlivyopewa? Wakajibu kwa kukataa. Hivyo Umar (ra) akasema: Kwa sababu ninyi ni wana wa kiongozi wa waumini, ndiyo maana amewapa hivi. Nipeni fedha hiyo pamoja na faida yake. ‘Abd Allah (swt) alibaki kimya. Kwa upande wa ‘Ubayd Allah (swt), alisema: Hili si lazima kwako, ewe kiongozi wa waumini; mali hii ikipungua au kupotea, tungeidhamini (yaani, tungelipa mtaji wote). Umar (ra) akasema: Nipeni. ‘Abd Allah alibaki kimya, na ‘Ubayd Allah (swt) akarudia alichokuwa amesema. Mtu mmoja miongoni mwa waliokuwa wameketi karibu na Umar (ra) akasema: Ewe kiongozi wa waumini, je, ungemfanyia kuwa Qirad? (yaani, ushirika wa Mudarabah). Basi Umar (ra) akasema: Nimemfanya kuwa Qirad (mkopo) kwake. Hivyo Umar (ra) alichukua mtaji wa awali na nusu ya faida, na wanawe wawili wakachukua nusu nyingine ya faida. Hili limepokewa katika Al-Muwatta, na Al-Hafiz amesema mnyororo wake wa wapokezi ni sahihi, na jambo hili lilifanyika mbele ya kundi la masahaba.

Malik reported from Zayd Bin Aslam from his father that he said: ‘Abd Allah (swt) and ‘Ubayd Allah (swt), the two sons of Umar (ra) went out with the army to Iraq. They passed by Abu Musa Al-Ash’ari, who was the Amir of Basra, and he welcomed them and said: If I was able to help you with any issue, I would. Then he said: Here is some of the wealth from the wealth of Allah (swt) that I want to send to the leader of the believers. I will lend it to you, so buy some of the goods from Iraq, and sell them in Madinah. Give the capital to Umar (ra) and keep the profit for yourselves. They replied: we would like that. So he did that and wrote to Umar (ra) informing him about their taking the wealth. When they returned to Madinah they sold the goods and made a profit, and so when they gave the original capital amount to Umar (ra), he said: Were all the soldiers given similar to what you were given? They replied in the negative. And so Umar (ra) said: Because you were the sons of the leader of the believers, he gave it to you. Give me the money and its profit. ‘Abd Allah (swt) remained silent. As for ‘Ubayd Allah (swt), he said: this is not necessary for you O leader of the believers, if this wealth was reduced or destroyed we would have guaranteed it (in other words, paid the original capital in full). And so Umar (ra) said: Give it to me. Abdullah remained silent and ‘Ubayd Allah (swt) repeated what he had said. A man from those sitting around Umar (ra) said: O leader of the believers, if you made it a Qirad for him? (in other words, a Mudarabah partnership), and so Umar (ra) said: I made it as a Qirad (loan) for him. So, Umar (ra) took the original capital, and half of the profit, and his two sons took the other half of the profit. This was reported in Al-Muwatta and Al-Hafiz said its chain is authentic and this was done in front of a crowd of the companions.

Vivyo hivyo kitendo cha Al-Qirad (Al-Mudarabah):

Similarly the action of Al-Qirad (Al-Mudarabah):

Malik alipokea hadithi kutoka kwa Al-Ala bin ‘Abd al-Rahman, kutoka kwa baba yake, kutoka kwa babu yake, kwamba ‘Uthman bin ‘Affan (ra) alimpa pesa ili afanye biashara nazo kwa mfumo wa qirad, na faida igawanywe kati yao wawili.

Malik reported from Al-Ala Bin ‘Abd alRahman from his father from his grandfather that ‘Uthman b. ‘Affan (ra) gave him money as Qirad to work with it, and the profit to be split between them.

Na Al-Bayhaqi alisimulia katika Al-Sunan Al-Kubra, na Al-Hafiz akasema kwamba mnyororo wa wasimulizi wake ni imara, kutoka kwa Hakim bin Hizam kwamba alikuwa akimpa mtu pesa kwa msingi wa Qirad, na akaweka sharti kwamba asiende nazo katika bonde la Wad, wala asinunue wanyama kwa pesa hizo, wala asizisafirishe nje ya nchi; na akisema lolote kati ya hayo, atawajibika kuzilipa. Alisema: ikiwa atavuka mipaka, atawajibika.

And Al-Bayhaqi reported in Al-Sunan Al-Kubra, and Al- Hafiz said that the chain is strong, from Hakim b. Hizam that he used to give money to a man on the basis of Qirad, and made it a condition that he wouldn’t go to the Wad valley with it, and not buy animals with it, nor transport it overseas, and if he did any of that he would be liable for it. He said: if he overstepped the limits, he would be liable.

Tano: ushirikiano wa Musaqah (kukodisha miti kwa sehemu ya mazao yake), dalili yake ni ile iliyosimuliwa na ‘Abd Allah (SWT) bin Umar aliyesema:

Fifth: the Musaqah (renting trees for a portion of their yields) partnership, its evidence is what was narrated by ‘Abd Allah (swt) b. Umar who said:

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

. » أَهْلَ خَيْبَ رَ بِشَطْرِ مَا يَخْرُجُ مِنْ ثَمَرٍ أَوْ زَرْعٍ عَامَلَ رَسُولُ اللهِ « .

"Mtume wa Allah ﷺ aliwakodisha watu wa Khaybar kufanya kazi na kulima kwa malipo ya nusu ya matunda au mazao." (Imekubaliwa na wote).

“The Messenger of Allah (pbuh) (saw) contracted the people of Khaibar to work and cultivate in return for half of the fruits or produce.” (agreed upon).

Sita: kufanya kazi kwa mtu mwingine kwa mshahara, dalili ikiwa ni kauli yake (SWT):

Sixth: working for someone else for a salary, the evidence being His (swt) words:

"Na ikiwa wananyonyesha kwa ajili yenu, basi wapeni ujira wao." (TMQ 65:6), na yale aliyoyasimulia Aisha(ra) aliyesema:

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), and what was narrated by Aisha(ra) who said:

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

. رَجُلاً مِنْ بَنِي الدِّيَلِ هَادِياً خِرِّيتاً وَهُوَ عَلَى دِينِ قَ وْمِهِ اسْتَأْجَرَ رَسُولُ اللهِ « » وَدَفَ عَا إِلَيْهِ رَاحِلَتَ يْهِمَا وَوَاعَدَاهُ غَارَ ثَ وْرٍ بَ عْدَ ثَلاثِ لَيَالٍ “ .

Mtume wa Allah ﷺ alimwajiri mtu kutoka kabila la Bani-Ad-Dil kuwa mwongozaji mtaalamu, naye alikuwa mpagani (mfuasi wa dini ya washirikina wa Quraish). Mtume ﷺ na Abu Bakr walimpa ngamia wao wawili wa kupanda, na wakamwekea ahadi kwamba atawaletea ngamia wao wa kupanda asubuhi ya siku ya tatu hadi Pango la Thaur. (Imepokewa na Al-Bukhari).

The Messenger of Allah (pbuh) hired a man from the tribe of Bani-Ad- Dil as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet and Abu Bakr gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur” (reported by Al-Bukhari).

Sababu ya saba: Madini na hazina zilizozikwa ardhini, na dalili yake ni kauli ya Mtume ﷺ:

Seventh: Buried minerals/treasures, and its evidence being the words of the Messenger (pbuh) :

. » وَفِي الرِّكَازِ الْخُمُسُ « .

. » وَفِي الرِّكَازِ الْخُمُسُ « .

"Theluthi moja ya tano (khumsi) ni lazima kulipwa (Al-Zakah) juu ya hazina iliyozikwa." (Imepokewa na Bukhari na Muslim kutoka kwa Abu Hurayrah.)

“One fifth is compulsory to be paid (Al-Zakah) on buried Treasure.” (agreed upon from Abu Hurayrah).

Hizi ni dalili za hali saba ambazo ni dalili za njia ya kwanza ya kumiliki, nayo ni kazi.

These are the evidences for the seven circumstances which are the evidences for the first means of ownership which is work.

Kuhusu njia ya pili (B), urithi, dalili yake ni maneno ya Allah (SWT):

As for the second means (B), inheritance, its evidence is the words of Allah (swt):.

"Mwenyezi Mungu (SWT) anawaagiza kuhusu watoto wenu: kwa mwanamume, ni sawa na sehemu ya wanawake wawili. Lakini ikiwa [wapo] binti tu, wawili au zaidi, basi kwao ni theluthi mbili ya mali aliyoacha marehemu." (TMQ 4:11) pamoja na maandiko mengine yote kuhusu urithi kutoka katika aya za Qur'ani na hadithi kutoka katika Sunnah.

“Allah (swt) instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate.” (TMQ 4:11) alongside the rest of the texts regarding inheritance from the Quranic verses and the narrations from the Sunnah.

Njia ya tatu (C) ni haja ya mali kwa ajili ya kuishi, na dalili yake ni dalili ya matumizi ya kila siku (nafaqah), kutokana na ukweli kwamba ni wajibu kumpa mtu mmoja mmoja ikiwa hawezi kujipatia kiasi cha kutosha kwa vitendo, kama mtoto mdogo, au asiyeweza kufanya kazi, au yule ambaye kisheria anachukuliwa kama asiyeweza kufanya kazi ingawa yeye ana uwezo. Hivyo Shari'ah imefanya kuwa wajibu kwa warithi wake wa karibu kumpa matumizi ya kila siku, na wakishindwa basi jukumu linaangukia Bayt Al-Mal. Dalili ya ushahidi huo ni kwamba mtu huyo anamiliki mali hiyo aliyoichukua kama matumizi ya kila siku ili aweze kuishi.

The third means (C) is the need for wealth for the sake of living, and its evidence is the evidence for maintenance, from the fact that it is obligatory to be given to the individual if they are unable to earn enough practically, such as the one who is small, or incapable of work, or is legally considered like the one unable to work even though he is capable. So the Shari’ah made it obligatory upon those close inheritors to him to provide him with maintenance and if they are unable to then it falls upon the Bayt Al-Mal. The indication of that evidence is that he possesses that wealth which he took as maintenance in order to survive.

Njia ya nne (D) ni msaada wa Dola kwa baadhi ya mali yake, kama vile kugawa sehemu fulani za ardhi, au kutoa mali ili kulipa madeni, au msaada wa kilimo. Dalili ya kugawa ardhi ni kile kilichopokewa kutoka kwa Bilal Al-Muzni kwamba:

The fourth means (D) is the State donation of some of its wealth, such as granting some portions of land, or giving wealth in order to repay the debts, or agricultural assistance. The evidence for the granting of land is what was narrated from Bilal Al-Muzni that:

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

. » أَقْطَعَهُ العَقِيقَ أَجْمَعَ أَنَّ رَسُولَ اللهِ « .

"Mtume ﷺ alimpa ardhi ya Al-Aqiq kama iqta'" ameipokea Abu 'Ubayd katika Al-Amwal, na kile kilichosimuliwa kutoka kwa 'Amru b. Shu'ayb aliyesema:

“The Messenger (pbuh) bestowed the land of Al-Aqiq as fief” reported by Abu ‘Ubayd in Al-Amwal, and what was narrated from ‘Amru b. Shu‘ayb who said:

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

.» نَاساً مِنْ مُزْيَ نَةِ أَوْ جُ هَيْ نَةِ أَرْض اً أَقْطَعَ رَسُولُ اللهِ « .

"Mtume ﷺ alimpa ardhi baadhi ya watu kutoka Mozinah au Johainah kama iqta'" ameipokea Abu Yusuf katika Al-Kharaj. Kuhusu suala la kutoa pesa kulipa madeni, Allah (SWT) alitoa baadhi ya sehemu za Zakah kwa watu wenye madeni; Yeye (SWT) amesema:

“The Messenger (pbuh) bestowed a land to some people from Mozinah or Johainah as fief” reported by Abu Yusuf in Al- Kharaj. With respect to the issue of giving money to repay the debts, Allah (swt) gave some of the shares of Zakah to indebted people; He (swt) said:

"Na kwa wale wenye madeni" (TMQ 9:60). Mtume ﷺ alisema:

“And for those in debt” (TMQ 9:60). The Messenger (pbuh) said:

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

. » فَمَنْ تَ رَكَ دَيْناً فَ عَلَيَّ، وَمَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ « .

"Yeyote aliyeacha deni, basi ni juu yangu, na yeyote aliyeacha mali, basi ni ya warithi wake" (imekubaliwa kutoka kwa riwaya ya Abu Hurayrah), na maana ya maneno ya Mtume ﷺ: "juu yangu" ni kwamba ni juu ya Dola, au kwa maneno mengine, juu ya Bayt Al-Mal. Na kuhusu kuwapa wakulima pesa kwa ajili ya kilimo, Umar b. Al-Khattab (ra) alitoa pesa kutoka Bayt Al-Mal huko Iraq ili kuwasaidia wakulima katika kulima ardhi yao, na aliwasaidia kulipia mahitaji yao bila kuchukua chochote kutoka kwao, wala hakuna aliyemkemea kwa hilo, ingawa lilikuwa jambo ambalo lingestahili kukemewa (kama lisingekuwa halali kimsingi). Kwa hiyo ni Ijma'.

“whoever left a debt behind then it is upon me, and whoever left property then it is for his heirs” (agreed upon from the narration of Abu Hurayrah), and the meaning of the words of the Messenger (pbuh) : “upon me” is that it is upon the State, or in other words, upon the Bayt Al-Mal. And as for giving the farmers money for the sake of agriculture, Umar b. Al-Khattab (ra) gave money from the Bayt Al-Mal in Iraq to assist the farmers in the cultivation of their land and helped them pay for their requirements without taking anything back from them, and no one rebuked him over that even though it was something that should have been rebuked (if it was not permitted in origin), and so it is an Ijma’.

Kwa hiyo, sababu hizi tatu: kutoa ardhi, kutoa fedha za kulipa madeni, na kutoa msaada wa kifedha kwa kilimo, zote ni sababu za kumiliki. Imamu ana haki ya kutumia mali ya Dola kulingana na maoni yake na ijtihadi yake katika mambo yote yanayoruhusiwa, na hivyo yule ambaye fedha hutumiwa kwa ajili yake amepata umiliki wa mali hiyo kupitia msaada huu.

Therefore, these three circumstances: granting land, giving money to repay debts, and giving financial assistance for agriculture, are all causes for ownership. The Imam has the right to spend the wealth of the State according to his opinion and Ijtihad in any permitted issues and so whoever has the money spent upon them has gained the ownership of the wealth through this donation.

Kwa upande wa njia ya tano (E), inajumuisha hali tano:

As for the fifth means (E), it encompasses five circumstances:

Kwanza: Mahusiano ya watu binafsi kati yao, kama vile kutoa zawadi (Hadiyah), michango (Hibah), na wasia (Wasiyyah). Imepokewa kutoka kwa Abu Hamid as-Sa‘adi, aliyesema:

First: The relationships of individuals with each other, such as giving gifts (Hadiyah), donations (Hibah), and bequests (Wasiyyah). It is narrated from Abu Hamid as-Sa‘adi who said:

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

. بَ غْلَةً بَ يْضَاءَ غَزْوَةَ تَ بُوكَ... وَأَهْدَى مَلِكُ أَيْ لَةَ لِلنَّبِيِّ غَزَوْنَا مَعَ النَّبِيِّ « » وَكَسَاهُ ب رُْدًا .

"Tulisafiri pamoja na Mtume ﷺ katika Ghazwa ya Tabuk, na mfalme wa 'Aila alimpa Mtume ﷺ zawadi ya nyumbu mweupe na joho." (amepokewa na Al-Bukhari). Hii ni dalili ya kuruhusiwa kutoa zawadi. Na Mtume ﷺ alisema:

“We accompanied the Prophet in the Ghazwa of Tabuk and the king of 'Aila presented a white mule and a cloak as a gift to the Prophet.” (reported by Al-Bukhari). This is evidence for the permission of gifts. And the Prophet said:

.» تَ هَادَوْا تَحَابُّوا « .

.» تَ هَادَوْا تَحَابُّوا « .

"Wapeane zawadi, pendane", imepokelewa na Al-Bukhari katika Al-Adab Al-Mufrad kutoka kwa Abu Hurayrah, na pia imepokelewa na Al-Bayhaqi, jambo linaloonyesha kuwa zawadi ni halali. Akasema:

“Give gifts to each other, love each other”, reported by Al- Bukhari in Al-Adab Al-Mufrad from Abu Hurayrah, and also reported by Al-Bayhaqi, which indicates the permissibility of gifts, and he said:

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

. » لاَ يَ رْجِعْ أَحَدُكُمْ فِي هِبَتِهِ إِلاَّ الْوَالِدَ مِنْ وَلَدِه « .

"Hakuna mtu anayepaswa kurudisha zawadi yake, isipokuwa kile alichompa mwanawe baba yake," amesimulia Ibn Maja kutoka kwa Amr bin Shu'aib, kutoka kwa baba yake, kutoka kwa babu yake, na akasema:

“No one should take back their gift, except what the father gave to his son” reported by Ibn Maja fromAmrf Bin Shu’aib from his father from his grandfather, and he said:

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

.» الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَ يْئِهِ « .

"Yule anayerejesha zawadi yake (hibah) ni kama yule anayerudisha matapishi yake" ni hadithi iliyokubaliwa kutoka kwa Ibn ‘Abbas, ambayo inaonyesha kuruhusiwa kwa zawadi. Na alimwambia Sa’ad bin Malik:

“One who takes back his donation (hibah) is like the one who takes back his vomit” agreed upon from Ibn ‘Abbas, which indicates the permissibility of donations. And he said to Sa’ad Bin Malik:

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

.» أَوْصِ بِالثُّ لُثِ، وَالثُّ لُثُ كَثِيرٌ « .

“Wasia ni theluthi, na theluthi ni nyingi mno” (imekubaliwa kutoka kwa Sa‘d). Hii ndiyo dalili ya kuruhusiwa kuacha wasia. Pili: kustahiki mali kama fidia ya madhara, kama vile malipo ya kuua mtu na malipo ya kujeruhi; Allah (swt) amesema:

“Will a third, and a third is too great” (agreed upon from Sa’d). This is the evidence for the permissibility of leaving behind a will. Second: being entitled to wealth as a recompense for harm, such as the compensation for killing someone and the compensation for injury; Allah (swt) said:

"Na yeyote anayemuua muumini kwa kosa - basi ni lazima amwachie huru mtumwa muumini na atoe fidia itakayokabidhiwa kwa familia ya marehemu." (TMQ 4:92), na Mtume ﷺ alisema:

“And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required].” (TMQ 4:92), and the Prophet said:

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

.» فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ « .

"Ngamia watano kwa jino moja" (imepokewa na Al-Bayhaqi na kuthibitishwa na Ibn Hibban na Al-Hakim), na akasema:

“Five camels for a tooth” (reported by Al-Bayhaqi and authenticated by Ibn Hibban and Al-Hakim), and he said:

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

. » فِي دِيَةِ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنْ الإِبِلِ لِكُلِّ أُصْبُعٍ « .

"Diyah (fidia ya damu) ya vidole vya mikono na vidole vya miguu ni sawa: ngamia kumi kwa kila kidole." (Imepokewa na Al-Tirmidhi kutoka kwa Ibn ‘Abbas, naye akasema kuwa hadith hii ni Hasan Sahih). Al-Bayhaqi ameipokea mfano wake katika kitabu cha Abu Bakr Bin Muhammad. Hivyo, familia ya marehemu hupokea fidia ya aliyeuawa, na aliyejeruhiwa hupokea fidia ya kiungo alichopoteza. Tatu: kustahiki Mahari (mahari) na mambo yanayoambatana nayo; Allah (SWT) amesema:

“The blood-money (Diyah) for the fingers on the hands and (the toes of) the feet is the same: Ten camels for each finger.” (reported by Al-Tirmidhi from Ibn ‘Abbas, and he said that the narration is Hasan Sahih). Al-Bayhaqi reported something similar in the book of Abu Bakr Bin Muhammad. Therefore, the bereaved family receive the compensation for the one killed and the injured person received the compensation for the limb lost. Third: being entitled to Mahr (dowry) and its dependencies; Allah (swt) said:

“Na wapeni wanawake mahari yao kwa furaha.” (TMQ 4:4), na hivyo anamiliki mahari yake kwa kupitia tu mkataba wa ndoa.

“And give the women [upon marriage] their [bridal] gifts graciously.” (TMQ 4:4), and so she possesses her dowry simply through the marriage contract.

Nne: kile kinachopatikana. Mtume ﷺ aliulizwa kuhusu kitu chochote kilichopatikana, akasema:

Fourth: that which is found. The Messenger (pbuh) was asked about anything which was found and he said:

Ikiwa iko katika njia yenye watu wengi wanaopita (Maytah) au katika mji mkubwa, itangaze kwa muda wa mwaka mmoja. Ikiwa mwenye nayo atakuja, mpe; na asipokuja, basi ni yako.” (Imepokewa na Abu Dawud kutoka kwa ‘Abd Allah (SWT) bin ‘Amr bin Al-‘As). ‘Iyad bin Himar amesema: Mtume wa Allah ﷺ alisema:

. مَا كَانَ مِنْ هَا فِي طَرِيقِ الْمِيتَاءِ أَوْ الْقَرْيَةِ الْجَامِعَةِ فَ عَرِّفْ هَا سَنَةً فَإِنْ جَاءَ طَالِبُ هَا « » فَادْفَ عْهَا إِلَيْهِ وَإِنْ لَمْ يَأْتِ فَهِيَ لَكَ “ . If it is in a frequented (Maytah) road and a large town, make the matter known for a year, and if its owner comes,give it to him, but if he doesn’t, it belongs to you.” (reported by Abu Dawud from ‘Abd Allah (swt) b. ‘Amr b. ‘Al-As). ‘Iyad Bin Himar said: the Messenger of Allah (pbuh) said:

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

. مَنْ وَجَدَ لُقَطَةً فَ لْيُشْهِدْ ذَوَيْ عَدْلٍ وَلْيَحْفَ ظْ عِفَاصَهَا وَوِكَاءَهَا فَإِنْ جَاءَ « » صَاحِبُ هَا فَلاَ يَكْتُمْ وَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يَجِئْ صَاحِبُ هَا فَإِنَّهُ مَالُ اللَّهِ ي ؤُْتِيهِ مَنْ يَشَاء .

"yeyote aliyepata mali iliyopotea, na amwite mashahidi wawili waadilifu juu yake, na aihifadhi na aifunge, na mwenyewe akija, basi asimfiche, yeye ndiye mwenye haki zaidi nayo. Vinginevyo ni mali ya Allah (swt) (SWT), humpa amtakaye." (imepokewa na Ahmad kwa mnyororo wa wapokezi ulio sahihi), na hivyo mali iliyopotea inamilikiwa na aliyeipata ikiwa masharti yametimizwa.

“whoever found a lost property, let him have two just witnesses over it, and let him protect it and tie it, and if its owner comes along, then do not conceal it from him, he has more right to it. Otherwise it belongs to Allah (swt) (SWT), who gives it to whomsoever He wills.” (reported by Ahmad with an authentic chain), and so the lost property is owned by whoever found it if the conditions are met.

Tano: malipo ya Khalifah, wasaidizi, magavana, na watawala wengine wote. Imepokewa kutoka kwa Mtume ﷺ kwamba alipomteua ‘Itaab Bin Usaid kuwa gavana wa Makkah, alimlipa dirham moja kwa kila siku. Imepokewa kwamba ‘Itab aliwahutubia watu wa Makkah na akasema:

Fifth: the recompense of the Khalifah, assistants, governors, and all other rulers. It is narrated from the Prophet that when he appointed ‘Itaab Bin Usaid as a governor over Makkah, he paid him a Dirham for each day. It is narrated that ‘Itab addressed the people in Makkah and said:

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

. يَا أَي هَُّا النَّاسُ، أَجَاعَ اللهُ كَبِدَ مَنْ جَاعَ عَلَى دِرْهَمٍ، فَ قَدْ رَزَقَنِي اللهُ دِرْهَماً كُلَّ « » يَ وْمٍ، فَ لَيْسَتْ بِيَ حَاجَةٌ إِلَى أَحَدٍ .

“Enyi watu, Allah (swt) humnyima njaa mtu anayeendelea kuwa na njaa baada ya kutumia dirham moja. Allah (swt) amenipa dirham moja kila siku, hivyo sina haja ya mtu yeyote” (imepokewa na Ibn Sa’d katika Al-Tabaqat kwa mnyororo wa wapokezi Mursal, ambao wapokezi wake ni waaminifu). Pia imepokewa kwamba siku iliyofuata baada ya Abu Bakr (ra) kupewa kiapo cha utiifu, alitoka kwenda kuuza nguo kama alivyokuwa akifanya kabla ya kupokea kiapo hicho. Njiani alikutana na Umar (ra), ambaye alimuuliza: “Unakwenda wapi?” Abu Bakr (ra) akajibu: “Sokoni.” Umar (ra) akamuuliza: “Na vipi kuhusu mambo ya Waislamu?” Abu Bakr (ra) akajibu: “Basi nitawatunzaje familia yangu?” Umar (ra) akasema: “Tutakupangia malipo,” na hivyo wakampa nusu ya kondoo kila siku. Hili limepokewa na Ibn Hajr katika Fateh Al-Bari, na Al-Zayla‘i ameeleza jambo linalofanana nalo katika Nasab Al-Rayah. Hilo lilikuwa makubaliano ya Maswahaba kumlipa Khalifa. Hivyo, hii ndiyo fidia ya Khalifa, magavana, na ‘Amil, ambayo wao huimiliki. Kwa hiyo ni miongoni mwa sababu za kumiliki mali, wala si mshahara, hivyo haiko chini ya kipengele cha kumwajiri mfanyakazi.

“O people, Allah (swt) starves a person who keeps hungry after spending a Dirham. Allah (swt) has provided me a Dirham every day, so I have no need for anyone” (reported by Ibn Sa’d in Al-Tabaqat with a Mursal chain whose narrators are trustworthy). And it is narrated that the day after Abu Bakr (ra) was given the pledge of allegiance, he went out to sell clothes as he used to before taking the pledge, and so he met Umar (ra) on the way who asked him: “where are you going” to which Abu Bakr (ra) replied: “to the market”. So Umar (ra) asked him: “And what about the Muslims’ affairs?” to which Abu Bakr (ra) replied: “And how will I provide for my family?”. Umar (ra) then said: “We will fix a payment to you, and so they gave him half a sheep every day”, reported by Ibn Hajr in Fateh Al-Bari, and Al-Zayla‘i reported something similar in Nasab Al-Rayah. That was a consensus of the companions to recompense the Khalifah. So this is the recompense for the Khalifah, governors, and ‘Amil which they then possess. Therefore, it is from the causes of possession and it is not a salary, so it is not categorised under the section of hiring an employee.

Hali hizi tano zimejumuishwa chini ya njia ya tano kati ya njia za umiliki. Ushahidi wa njia hizi tano za umiliki umethibitishwa kupitia uchunguzi wa maandiko kuwa ndizo njia pekee za umiliki. Kwa hiyo, ndizo ruhusa ya Shari'ah kwa umiliki, na chochote kingine nje ya njia hizi tano ni miongoni mwa njia za kuongeza mali, kama biashara, viwanda na kilimo, ambazo si njia za umiliki. Kwa maelezo haya, ushahidi wa makala umefafanuliwa.

These five circumstances are encompassed by the fifth means from the means of ownership. These evidences for the five means of ownership are confirmed through investigation of the texts as being the only means of ownership. In which case they are the permission of the Shari’ah for ownership, and anything other than these five means are from the means of increasing property, such as trade, industry, agriculture, which are not means of ownership. With this explanation the evidences of the article have been clarified.