Maendeleo na uwekezaji unaofanywa na mifuko ya kigeni ndani ya Dola ni haramu. Pia ni haramu kuwapa wageni leseni za kibiashara za franchise.

Development and investment by foreign funds within the State are forbidden. It is also prohibited to grant franchises to foreigners.

Maneno mawili: "investment" (uwekezaji) na "development" (maendeleo) ni istilahi za Kimagharibi. Neno investment lina maana kwamba fedha zenyewe huzaa faida, ambayo ni kwa kupata riba. Kuhusu neno development, lina maana ya kutumia fedha katika viwanda, kilimo au biashara, ili kuzalisha faida.

The two words: “investment” and: “development” are Western terms. The term investment means that the money itself produces profit, which is by yielding interest. As for the term development, it means to use the money in industry, agriculture or trade, in order to produce profit.

Kulingana na ufahamu huu, uwekezaji wote hauruhusiwi, kwa kuwa ni riba, na riba ni haramu. Ingawa maandishi kuhusu uwekezaji wa kigeni yanaelezwa kwa kanuni kwamba ni marufuku kujihusisha na riba na Harbi, vilevile kama na Dhimmi na Muislamu, bila tofauti yoyote kati yao kutokana na ujumla wa maneno Yake (SWT):

Based upon this understanding, all investment is not allowed, since it is interest and interest is forbidden (Haram). Although the text regarding foreign investment is explained by the rule that it is prohibited to engage in interest with a Harbi, in the same way as a Dhimmi and a Muslim without any difference between them due to the generality of His (swt) words:

"Na amekataza riba." (TMQ 2:275), na kwa kuwa hakuna dalili sahihi inayoifafanua, basi inabaki kuwa ya jumla. Haiwezi kusemwa kwamba hadithi:

“And has forbidden interest (usury).” (TMQ 2:275), and since there is no authentic text which specifies it then it remains general. It cannot be said that the narration:

. » لاَ رِبًا بيََْ الْمُسْلِمِيَ وَأَهْلُ الحَْرْبِ فِي دَارِ الحَْرْبِ «.

. » لاَ رِبًا بيََْ الْمُسْلِمِيَ وَأَهْلُ الحَْرْبِ فِي دَارِ الحَْرْبِ «.

"hakuna riba (faida ya mkopo) kati ya Waislamu na adui katika Dar Al-Harb" inabainisha kwamba hadithi hii ni dhaifu kwa sababu ni Mursal kutoka kwa Makhul. Shafi'i alisema katika Al-Umm kwamba haijathibitishwa na haifai kuwa ushahidi, na Ibn Muflih alisema kwamba riwaya hii haijulikani. Kwa hiyo haifai kuwa ushahidi wa kuthibitisha kuruhusiwa kwa riba, wala haibainishi wala kuweka mipaka kwa aya hiyo, hivyo aya inabaki kuwa ya jumla. Kwa hiyo, uwekezaji wa kigeni umekatazwa kwa namna ile ile kama uwekezaji kutoka kwa raia (Waislamu na Dhimmi), kwa sababu ni riba na hivyo ni haramu.

“there is no interest (usury) between the Muslims and the enemy in Dar Al-Harb” specifies it since the narration is weak as it is Mursal from Makhul. Shafi’i said in Al-Umm that it is not confirmed and it is not an evidence, and Ibn Muflih said the report is unknown - so it is not suitable as an evidence to prove the permission of interest, and nor does it specify/restrict the verse, and so the verse remains general. Therefore, foreign investment is forbidden in the same way as investment from the subjects (Muslims and Dhimmis) because it is interest and thus it is forbidden.

Kwa upande wa katazo la maendeleo kwa kutumia fedha za kigeni, hili ni kwa sababu linapelekea kwenye haramu kulingana na kanuni: "Njia ya kufikia jambo lililokatazwa nayo pia imekatazwa," na uwezekano wenye nguvu zaidi unatosha kufanya jambo kuwa lililokatazwa. Je, vipi pale maendeleo ya kigeni yanapopelekea haramu iliyothibitishwa? Imethibitishwa kwa hisia na kwa habari ambazo usahihi wake unaaminika kwamba matumizi ya fedha za kigeni kwa maendeleo nchini ni njia ya kupanua ushawishi wa makafiri juu yao, na kupanua ushawishi wao katika ardhi ni haramu.

As for the prohibition of development through foreign funds this is because it leads to Haram in agreement with the rule: “The means to something forbidden is also forbidden”, and the strongest possibility is enough to make something prohibited, so what about when foreign development leads to a confirmed Haram? It is confirmed by the senses and by information whose authenticity is trusted that the use of foreign funds for development in the country is the method to extend the influence of the disbelievers over them, and extending their influence in the land is Haram.

Kuhusu mapendeleo (concessions), hili pia ni neno la Kimagharibi, na lina maana mbili. Kwanza, ni kwamba Dola fulani ya kigeni inapewa haki maalum kwa sharti kwamba hizo ni wajibu kwa dola hiyo juu ya Dola ya Kiislamu, kama vile mapendeleo ambayo Dola ya Kiislamu ilitoa katika karne ya kumi na tisa wakati ilipokuwa dhaifu, na kama vile mapendeleo ambayo Uingereza na Ufaransa zilikuwa nayo nchini Misri, kama vile raia wa kigeni kuhukumiwa kwa mujibu wa sheria za nchi yao badala ya sheria za Kiislamu, na mfano wa Dola kutokuwa na mamlaka juu ya wageni. Mapendeleo haya, kwa maana hii, yamekatazwa kwa pande mbili; kwanza: yanapunguza mamlaka ya Dola ya Kiislamu, na kuzipa nchi zisizoamini mamlaka juu ya ardhi za Kiislamu, jambo ambalo limekatazwa kwa uhakika kabisa (Haram Qat’an); pili: yanazuia utawala wa Uislamu kutumika juu ya wasio Waislamu katika Dola ya Kiislamu na kufanya utawala wa ukafiri (Kufr) kutumika badala yake, jambo ambalo pia limekatazwa kwa uhakika kabisa. Kwa sababu hiyo, mapendeleo kwa maana iliyotajwa yamekatazwa.

As for concessions, it is also a Western term, and has two meanings. Firstly, that a particular foreign State is given special rights with the consideration that they are an obligation for that state upon the Islamic State, such as the concessions that the Islamic State gave in the nineteenth century while it was weak, and such as the concessions that Britain and France used to have in Egypt, such as the foreign subjects being judged according to the laws of their country rather than the laws of Islam, and the example of the State having no authority over the foreigners. These concessions, with this meaning, are forbidden from two angles; firstly: they take away from the sovereignty of the Islamic State, and give the disbelieving States authority over the Islamic lands, which is something decisively forbidden (Haram Qat’an); secondly: they prevent the rule of Islam being applied upon the non-Muslims in the Islamic State and make the rule of disbelief (Kufr) applicable in its stead, which is also decisively forbidden. Due to this, concessions according to the meaning mentioned are prohibited.

Kuhusu maana ya pili ya "rukhsa" (ruhusa), ina maana ya kutoa kibali cha kutekeleza jambo lililoruhusiwa, na wale wasio na kibali hicho wangekatazwa. Hili lote ni haramu, bila kujali kama linatumika kwa mgeni au la, kwa sababu jambo lolote lililoruhusiwa ni ruhusa kwa kila mtu. Kwa hiyo, kulizuia kwa mtu fulani huku wengine wakikatazwa ni kuharamisha jambo ambalo Mwenyezi Mungu amewaruhusu watu. Ni sahihi kwamba Dola inaweza kupanga mambo yaliyoruhusiwa kwa namna zitakazoiwezesha kunufaika nayo kwa njia bora zaidi; lakini si sahihi kwamba mpangilio huo uwazuie watu kufanya jambo lililokuwa ruhusa.

As for the second meaning of concessions, it means to give a permit to carry out a permitted action, and those without the permit would be forbidden. This is all forbidden, irrespective of whether it was being applied to the foreigner or not, since any permitted issue is permitted for everyone, and so to restrict it to a particular individual while prohibiting others, is forbidding something which is permitted for the people. It is correct that the State can organise the permitted issues according to the styles which would enable it to benefit from them in the best manner; however it is not correct that this organisation would prohibit anyone from something that was permitted.

Kwa hiyo, ruhusa (concessions) kwa mujibu wa maana hii pia zimekatazwa kwa mgeni na kwa asiye mgeni, na matini inataja mgeni kwa sababu kumpa ruhusa hiyo ni sababu ya madhara, kwa kuwa inampa udhibiti wa nchi, kama ilivyo kwa ruhusa za mafuta.

Accordingly, concessions according to this meaning are also prohibited for the foreigner and the one who was not a foreigner, and the text mentions foreigner since giving the concession to him is a cause of harm, since it gives him control over the country, as is the case with the oil concessions.