Kifungu cha 161

Article 161

by Sheikh Taqiuddin An-Nabahani4 min readViewed 205 times

Biashara ya nje hupimwa kwa msingi wa uraia wa mfanyabiashara, si kwa asili ya bidhaa. Wafanyabiashara kutoka nchi ambazo ziko katika hali ya vita dhidi ya Dola wanazuiwa kufanya biashara ndani ya Dola, isipokuwa wamepewa ruhusa maalum kwa mfanyabiashara au kwa bidhaa. Wafanyabiashara kutoka nchi ambazo zina mikataba na Dola wanashughulikiwa kulingana na masharti ya mikataba hiyo. Wafanyabiashara ambao ni raia wa Dola wanazuiwa kuuza nje bidhaa yoyote ambayo nchi inaihitaji, au bidhaa yoyote inayoimarisha adui kijeshi, kiviwanda au kiuchumi. Hata hivyo, hawazuiwi kuagiza mali yoyote wanayoimiliki. Nchi ambazo kuna vita halisi kati yetu na watu wake (kama Israeli) zimetengwa na kanuni hizi, kwa kuwa katika mahusiano yote nao wanachukuliwa kwa kanuni za nchi zinazopigana vita halisi, iwe kanuni hizo zilihusishwa na biashara au la.

Foreign trade is assessed on the basis of the citizenship of the trader and not the origin of the goods. Merchants from countries in a state of war with the State are prevented from trading in the State, unless given a special permission for the merchant or the goods. Merchants from countries that have treaties with the State are treated according to the terms of the treaties. Merchants who are subjects of the State are prevented from exporting any goods that the country needs, or any goods which strengthen the enemy militarily, industrially or economically. However, they are not prevented from importing any property they own. Countries with whom there is a real war between us and their people (such as Israel) are excluded from these rules, since in all relationships with them they take the rules of the actual belligerent countries, whether those rules were linked to trade or not.

Hii inajumuisha masuala matatu: kwanza: bidhaa hupimwa kwa msingi wa uraia wa mfanyabiashara, si asili yake; pili: kanuni zinazomhusu mfanyabiashara hutofautiana kulingana na uraia wake; tatu: hali ambazo uagizaji na uuzaji nje ya nchi umekatazwa.

This encompasses three issues: firstly: the merchandise is assessed on the basis of the citizenship of the trader, not its origin; secondly: the rules regarding the trader differ according to their citizenship; thirdly: the circumstances in which import and export are forbidden.

Ushahidi wa jambo la kwanza ni kwamba hukumu za Shari'ah zinazohusu wafanyabiashara wa kigeni ni hukumu za biashara, na hukumu za kuingiza mali kutoka Dar Al-Harb (nchi ya vita) kuingia Dar Al-Islam (nchi ya Uislamu), na kutoa mali kutoka Dar Al-Islam kwenda Dar Al-Harb, pamoja na hukumu zinazohusu kuimarisha maadui dhidi ya Waislamu. Hukumu ya Shari'ah ni khitabu cha Mwenye Kutoa Sheria (swt) kinachohusiana na vitendo vya mja, ndiyo maana biashara ya nje inahusishwa na mfanyabiashara na si na asili ya bidhaa, kwa kuwa hukumu za Shari'ah zinazohusu biashara ya nje ziliteremshwa kwa kuzingatia watu binafsi. Hukumu iliyoteremshwa inayohusu mali inahusishwa nayo tu kwa upande wa kuwa ni mali inayomilikiwa na mtu maalum, si tu kwa upande wa kuwa ni mali. Kwa maneno mengine, ni kwa kuzingatia kwamba ni mali inayomilikiwa na mtu maalum, na si kwa kuzingatia kwamba ni mali tu. Kwa hiyo, hukumu zinazohusu biashara ya nje ni hukumu zinazowahusu watu binafsi kwa upande ambao Shari'ah inawaangalia wao na mali yao, yaani, kwa upande wa hukumu ya Allah (swt) kuhusu wao, na kwa upande kwamba hukumu ya Allah (swt) iko katika mali inayomilikiwa nao. Kutokana na hapa inaonekana kwamba hukumu za biashara ya nje hazihusiani na asili ya bidhaa, bali zinamhusu mfanyabiashara.

As for the first issue: the evidence is that the Shari’ah rules related to the foreign merchants are the rules of trade, and the rules of entering property from the domain of war (Dar Al-Harb) into the domain of Islam (Dar Al-Islam), and taking property out of Dar Al- Islam into Dar Al-Harb, and the rules regarding strengthening the enemies against the Muslims. The Shari’ah rule is the address of the Legislator (swt) connected to the actions of the worshipper, which is why foreign trade is connected to the trader and not to the origin of the goods, since the rules of the Shari’ah connected to foreign trade were only revealed with respect to individuals. The revealed rule connected to property is only connected to it from the angle of it being owned by a specific individual, not only from the angle that it is property. In other words, in consideration that it is property owned by a specific person and not only in consideration that it is a property. Accordingly, the rules connected to foreign trade are the rules connected to the individuals from the angle that the Shari’ah looks at them and their wealth, in other words, from the angle of the rule of Allah (swt) regarding them, and from the angle that the rule of Allah (swt) is in the wealth which is owned by them. From here it is seen that the rules of foreign trade are not connected to the origin of the goods but rather to the merchant.

Kuhusu jambo la pili, imepokewa kutoka kwa Sulaiman bin Buraydah, kutoka kwa baba yake, kuhusu maagizo ya Mtume ﷺ kwa viongozi wa majeshi, kwamba Mtume ﷺ alimwambia kiongozi:

As for the second issue, it is reported from the narration of Sulaiman Bin Buraydah from his father regarding the instruction of the Messenger (pbuh) for the leaders of the armies that the Messenger (pbuh) said to the leader:

. ادْعُهُمْ إِلَى الإِسْلامِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ ...« إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَبَ وْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا يَكُونُ لَهُمْ » فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلا أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

"…Waalike Uislamu (wakubali); wakikujibu, pokea kutoka kwao na acha kupigana nao. Kisha waalike wahame kutoka nchi zao kwenda nchi ya Muhajirina, na uwajulishe kwamba, wakifanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajirina. Wakikataa kuhama, waambie kwamba watakuwa na hadhi ya Waislamu wa jangwani (Badui), na watatiiwa Amri za Allah (swt) kama Waislamu wengine, lakini hawatapata sehemu yoyote ya ngawira ya vita wala ya Fai' isipokuwa pale watakapopigana kweli pamoja na Waislamu (dhidi ya makafiri)" (imepokewa na Muslim). Pembe ya kufahamu hukumu kutoka katika simulizi hii ni maneno ya Mtume ﷺ:

“…Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). The angle of deduction from this narration is the words of the Messenger (pbuh) :

. ثُمَّ ادْعُهُمْ إِلَى التَّحَ ولِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِْْهُمْ أَنهَُّمْ إِنْ فَعَلُوا ذَلِكَ « » ف لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

"Kisha wawaalike kuhama kutoka ardhi zao kwenda ardhi ya Muhajirina, na wajulishe kwamba, wakifanya hivyo, watapata haki na wajibu wote wa Muhajirina", ambayo inaonyesha katika maandishi kwamba ilikuwa sharti kuhama ili kupata haki na wajibu sawa na Waislamu, yaani, kuwa chini ya sheria, na kwamba wasipohama basi wasingekuwa na haki na wajibu hizo, na hivyo sheria zisingewahusu. Zaidi ya hayo, Mtume ﷺ alichukulia uhamiaji kwenda nyumba ya Muhajirina (Dar Al-Muhajireen) kuwa sharti la kuwa na haki juu ya ngawira na nyara za vita, na kwa kulinganisha hili linatumika pia kwa mali nyingine zote; hivyo, mtu asiyehama kwenda Dar Al-Muhajireen anatendewa sawa na wasiokuwa Waislamu kwa upande wa utakatifu wa mali yao, jambo linalomaanisha kwamba kanuni zinazohusu mali hazimhusu kwa sababu hakuhama kwenda Dar Al-Muhajireen. Dar Al-Muhajireen ilikuwa Dar Al-Islam, na kila kingine kilikuwa Dar Al-Kufr (nchi ya ukafiri), ndiyo maana Mtume ﷺ alikuwa akitoka kwenda vitani kwenye ardhi yoyote isiyokuwa sehemu ya Dar Al-Muhajireen kwa kuwa aliitathmini kuwa Dar Al-Harb. Hata hivyo, kama wakazi walikuwa Waislamu hangepigana nao wala kuwaua, bali angewaalika waje Dar Al-Islam, na kama walikuwa wasiokuwa Waislamu angewapiga vita kama ilivyoonyeshwa na hadithi hii, na pia kama ilivyoonyeshwa na kilichopokewa kutoka kwa Anas aliyesema:

“Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen”, which mentions in the text that it was a condition to migrate in order to get the same privileges and obligations as the Muslims, in other words, to be encompassed by the rules, and if they did not migrate then they would not have those privileges and obligations, and so the rules would not apply to them. Additionally, the Messenger (pbuh) considered migration to the household of the Muhajireen (Dar Al- Muhajireen) as a condition to have a right over the war booty and spoils, and by analogy this applies to the rest of the properties, and so the one who does not migrate to Dar Al-Muhajireen is equally treated as the non-Muslims from the angle of the sanctity of their wealth, which means that the rules regarding property are inapplicable to them because they did not migrate to Dar Al- Muhajireen. And Dar Al-Muhajireen was Dar Al-Islam, and anything else was Dar Al-Kufr (domain of disbelief), which is why the Messenger (pbuh) used to go out on expeditions to any land which was not part of Dar Al-Muhajireen as he assessed it to be Dar Al- Harb. However, if the inhabitants were Muslims he would not fight against them nor kill them, but rather would invite them to come to Dar Al-Islam, and if they were non-Muslims he would fight them as was indicated by this narration, and also indicated by what was reported from Anas who said:

. إِذَا غَزَا قَوْمًا لََْ يُغِرْ حَتََّّ يُصْبِحَ، فَإِنْ سََِعَ أَذَانًا أَمْسَكَ، وَإِنْ كَانَ رَسُولُ اللَّهِ « » لََْ يَسْمَعْ أَذَانًا أَغَارَ بعَْدَ مَا يُصْبِحُ .

"Kila mara Mtume wa Allah (swt) alipowashambulia watu fulani, hakuwahi kuwashambulia hadi alfajiri. Akisikia Adhana (yaani mwito wa sala) angechelewesha mapigano, na asipoisikia Adhana, angewashambulia mara baada ya alfajiri." (Imepokewa na Al-Bukhari). Basi Mtume ﷺ alikuwa akizingatia kwamba kila kilicho nje ya Dar Al-Muhajireen ni Dar Al-Harb, yaani Dar Al-Kufr, hata kama wakazi wake walikuwa Waislamu, na hukumu kuhusu wao ni hukumu ya Dar Al-Kufr kwa upande wa kutumika kwa hukumu, ikiwemo hukumu kuhusu mali. Hakuna tofauti kati ya Waislamu na wasio Waislamu isipokuwa kwamba Waislamu hawapigwi vita wala kuuawa, na mali yao haichukuliwi, ilhali wasio Waislamu wanaweza kupigwa vita na kuuawa na mali yao inaweza kuchukuliwa. Mbali na hilo, hukumu kuhusu wao ni zilezile, na hii ndiyo dalili ya Dar Al-Kufr na Dar Al-Islam. Yeyote aliyeishi katika Dar Al-Kufr au Dar Al-Harb basi uraia wake ni wa Ukafiri, na hivyo hukumu zinazohusu Dar Al-Kufr zinamtumikia kikamilifu, bila kujali kama alikuwa Muislamu au la, isipokuwa damu na mali ya Muislamu zinalindwa. Kwa msingi huo, mfanyabiashara kutoka taifa linalopigana vita (anayeitwa Harbi) hawezi kuingia katika nchi zetu, awe Muislamu au la, isipokuwa ikiwa amepewa dhamana ya usalama, kwa sababu yeye ni Harbi, na kwa sababu Mtume ﷺ alisema:

“Whenever Allah (swt)'s Prophet attacked some people, he would never attack them till it was dawn. If he heard the Adhan (i.e. call for prayer) he would delay the fight, and if he did not hear the Adhan, he would attack them immediately after dawn.” (reported by Al-Bukhari). So the Messenger (pbuh) used to consider that anything outside of Dar Al-Muhajireen was Dar Al-Harb, in other words, Dar Al-Kufr, even if its inhabitants were Muslims, and the rule regarding them is the rule for Dar Al-Kufr from the angle of the applicability of the rules, including the rules regarding property. There is no difference between the Muslims and non- Muslims other than that the Muslims are not fought and killed, and their wealth is not taken, whereas the non-Muslims can be fought and killed and their wealth can be taken. Other than this, the rules regarding them are the same, and this is the evidence for Dar Al- Kufr and Dar Al-Islam. Whoever resided in Dar Al-Kufr or Dar Al- Harb then their citizenship is to Kufr and so the rules regarding Dar Al-Kufr are applied upon them in entirety, irrespective of whether they were Muslim or not, except that the Muslim’s blood and wealth are protected. Based upon them, the merchant from a warring nation (called a Harbi) cannot enter our lands whether they were Muslim or not, unless they were given assurances of security, because they are Harbi, and because the Messenger (pbuh) said:

. » وَذِمَّةُ الْمُسْلِمِيَ وَاحِدَةٌ يَسْعَى بَِِا أَدْنَاهُمْ «.

"Hakikisho anayotoa Muslim mmoja ni kama lile linalotolewa na wote, na haki hii inawafikia hata walio wanyonge zaidi miongoni mwao." (Imekubaliwa kutoka kwa ‘Ali), na alimwambia Umm Hani:

“The protection granted by one Muslim is like one given by them all, and this right is extended to the most humble of them.” (agreed upon from ‘Ali), and he said to Umm Hani:

.» قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ «.

"Ee Umm Hani, tumempa hifadhi (ulinzi) yeyote uliyempa hifadhi" (waliokubaliana juu yake), na hivyo kuingia kwa Harbi katika Dar Al-Islam kunategemea kupewa dhamana ya usalama. Na mali yake pia inapewa usalama pamoja naye, na itahitajika dhamana maalum ya usalama ikiwa anataka kuiingiza kando na yeye.

“O Umm Hani, we granted protection asylum (protection) to whoever you granted asylum to” (agreed upon), and so the entrance of a Harbi into Dar Al-Islam is dependent upon him being giving assurances of security. And his wealth is also given security along with him, and it would require specific security assurances if he wanted to import it separate from him.

Kuhusu yule aliye na mkataba, basi anashughulikiwa kulingana na mkataba wake, kutokana na kauli ya Allah (SWT):

As for the one who has a covenant, then he is treated in accordance with his covenant, due to the words of Allah (swt):

“Basi timizeni kwao mkataba wao hadi muda wao [utakapokwisha].” (TMQ 9:4), na hakuna tofauti kati ya Muislamu na asiye Muislamu katika jambo hili, kwa kuwa wote wawili wanahesabiwa kuwa Harbi kwa kuwa wamebeba uraia wa Kufr, hivyo wanashughulikiwa kama Harbi mwenye mkataba.

“So complete for them their treaty until their term [has ended].” (TMQ 9:4), and there is no difference between the Muslim and non-Muslim in this respect, because both of them are considered as Harbi since they carry the Kufr citizenship, and so they are treated as the Harbi who has a covenant.

Yule anayebeba uraia wa Kiislamu, awe Muislamu au Dhimmi, hazuiwi kuuza nje wala kuleta ndani bidhaa anazozitaka, na vivyo hivyo hakutozwi ushuru wa forodha. Kwamba hazuiwi kuingiza au kutoa bidhaa yoyote anayoitaka kunatokana na kauli ya Allah (SWT):

The one who carries the Islamic citizenship, whether they were Muslim or Dhimmi, is not prevented from exporting and importing the goods they want, and in the same manner no custom duties are taken from them. As for not preventing them from importing or exporting any goods they want, this is due to the words of Allah (swt):

“Na Allah (swt) ameruhusu biashara” (TMQ 2:275), ambayo ni ya jumla, kwa hiyo inajumuisha biashara yote, iwe ilifanyika ndani ya Dar Al-Islam au ndani ya Dar Al-Kufr; yaani, inajumuisha biashara ya ndani na ya nje. Hakuna maandiko yanayoizuia kwa ujumla huu wala kumzuia Mwislamu au Dhimmi kuuza nje au kuingiza mali ndani ya Dar Al-Islam au kutoka humo, na pia ni ya jumla kwa Mwislamu na Dhimmi; wala hakuna maandiko yanayomkataza Dhimmi au kuweka kikomo cha ruhusa ya biashara kwa Waislamu peke yao. Kuhusu kutotozwa ushuru wowote wa forodha kutoka kwao, hili linatokana na yale aliyoyapokea Abu Ubaid katika Al-Amwal kutoka kwa ‘Abd Al-Rahman bin Ma’qal, aliyesema: Nilimuuliza Ziyad bin Hudayr: “Ulikuwa ukichukua sehemu ya kumi kutoka kwa nani?” Akasema: “Hatukuwa tukitoza ushuru Waislamu wala aliye chini ya mkataba.” Nikasema: “Basi ulikuwa ukitoza nani?” Akasema: “Wafanyabiashara wa Dar al Harb, sawa na walivyokuwa wakifanya kwetu tunapokwenda kwao.” Na ‘Ashir ndiye aliyekuwa akichukua sehemu ya kumi ya bidhaa zilizokuwa zikiingia Dar Al-Islam kutoka Dar Al-Harb. Haya ndiyo maandiko kuhusu Dar Al-Islam na Dar Al-Harb, na kwamba Harbi haingii Dar Al-Islam isipokuwa amepewa dhamana ya usalama, awe Mwislamu au kafiri; na kwamba mwenye mkataba anatendewa kwa mujibu wa mkataba huo; pamoja na ruhusa ya jumla kwa Mwislamu na Dhimmi kufanya biashara. Haya ndiyo maandiko ya suala la pili la makala hii.

“And Allah (swt) has permitted trade” (TMQ 2:275), which is general and so encompasses all trade, irrespective of whether it was in Dar Al-Islam or in Dar Al-Kufr, in other words, it encompasses both domestic and foreign trade. There is no text that restricts this generality or prevents the Muslim or Dhimmi from exporting or importing wealth into or from Dar Al-Islam, and it is also general encompassing both Muslim and Dhimmi, and there is no text which prohibits the Dhimmi or restricts the permission to trade to Muslims. As for not taking any custom duty from them, this is due to what was reported by Abu Ubaid in Al-amwal from ‘AbdAl- Rahman b. Ma’qal who said: I asked Ziyad b. Hudayr: "Whom did you use to take a tenth from? He said – we did not use to take tax Muslims nor the one who was under covenant. I said: Then whom you used to tax? He said:the merchants from Dar al Harb similar to what they used to do with us when we go to them.” And the ‘Ashir was the one who took a tenth from the goods which were entering Dar Al-Islam from Dar Al-Harb. These are the evidences for Dar Al-Islam and Dar Al-Harb and the lack of entry for a Harbi into Dar Al-Islam unless he is given an assurance of security, whether he was a Muslim or disbeliever, and to treat one who has a covenant in accordance with that covenant, and the general permission for the Muslim and Dhimmi to trade, which are the evidences for the second issue of this article.

Kama suala la tatu, dalili yake ni kanuni isemayo: "Ikiwa kitu kimoja miongoni mwa vitu vilivyoruhusiwa kinasababisha madhara, kitu hicho kimoja tu ndicho kinakatazwa, na jambo lenyewe linabaki kuwa halali," ambayo ilitolewa kutokana na Mtume ﷺ kuwakataza jeshi kunywa maji ya visima vya Thamud vilivyokuwa njiani kuelekea Tabuk. Kwa hiyo, kila bidhaa ambayo usafirishaji wake ungeleta madhara kwa nchi, kama chakula, au ambayo usafirishaji wake ungeimarisha adui dhidi ya Waislamu, kama silaha na vifaa vya kimkakati, inazuiwa kusafirishwa nje, bila kujali kama aliyeisafirisha ni Muislamu, Dhimmi, mtu mwenye mkataba, au Harbi anayejihusisha na usafirishaji wake. Vivyo hivyo, kanuni hii inatumika katika uagizaji wa bidhaa. Ikiwa kusafirisha bidhaa hizi hakusababishi madhara, basi hazizuiliwi kusafirishwa nje au kuagizwa na Muislamu na Dhimmi, na kanuni zinazohusu mtu mwenye mkataba na Harbi zinawahusu.

As for the third issue, its evidence is the principle: “If one item of a permitted thing leads to harm, only that one item is prohibited, and the thing remains permitted” which was deduced from the Messenger (pbuh) forbidding the army from drinking from the wells of Thamud which were on the way to Tabuk. Therefore, every merchandise whose export would cause harm to the country, such as food, or whose export would strengthen the enemy against the Muslims, such as weapons and strategic materials, are prevented from being exported, irrespective of whether it was a Muslim, Dhimmi, a person who had a covenant or a Harbi who was engaged in their export. Similarly, this rule applies on the import of goods. If the export of these goods did not cause harm then they are not prevented from being exported or imported by the Muslim and Dhimmi, and the rules related to the one who has a covenant and the Harbi apply to them.