Kifungu cha 167

Article 167

by Sheikh Taqiuddin An-Nabahani4 min readViewed 197 times

Sarafu ya Dola inapaswa kuwekewa kikomo kwa dhahabu na fedha, iwe zimetengenezwa kuwa sarafu au la. Hairuhusiwi aina nyingine yoyote ya sarafu kwa ajili ya Dola. Dola inaweza kutoa kitu kama mbadala wa dhahabu au fedha, mradi Bayt Al-Mal iwe na kiasi sawa cha dhahabu na fedha cha kufunika sarafu zilizotolewa. Hivyo, Dola inaweza kutoa sarafu kwa jina lake kutoka shaba ya manjano, shaba nyekundu, noti za karatasi na kadhalika, mradi zimefunikwa kikamilifu na dhahabu na fedha.

The currency of the State is to be restricted to gold and silver, whether minted or not. No other form of currency for the State is permitted. The State can issue something as a substitute for gold or silver provided that the Bayt Al-Mal has the equivalent amount of gold and silver to cover the issued coinage. Thus, the State may issue coinage in its name from brass, bronze or paper notes and so on as long as it is covered completely by gold and silver.

Wakati Uislamu ulipoweka kanuni za kuuza na kukodi, haukubainisha ni kitu gani kitabadilishwa kwa bidhaa au huduma na manufaa, kiasi kwamba kwa msingi huo kitu hicho kiwe lazima. Badala yake uliacha mwanadamu abadilishane kwa kutumia chochote mradi pawe na ridhaa ya pande zote kwa ubadilishanaji huo. Hivyo inaruhusiwa kumwoa mwanamke kwa sharti ya kumfundisha ushonaji, na kununua gari kwa kubadilishana na kufanya kazi kiwandani kwa mwezi mmoja, na inaruhusiwa kufanya kazi kwa mtu fulani kwa kiasi maalumu cha sukari. Shari'ah iliacha suala la ubadilishanaji wazi kwa watu ili waweze kulitegemeza juu ya chochote wanachotaka, jambo linalothibitishwa na ujumla wa dalili za biashara na ukodishaji, kama zifuatazo:

When Islam decided the rules of selling and hiring, it did not specify what would be exchanged for the goods or service and benefit such that upon that basis that thing would become obligatory. Rather it left man to exchange using anything as long as there was mutual consent for that exchange, and so it is permitted to marry a woman upon teaching her sewing, and to buy a car in exchange for working in the factory for a month, and it is permitted to work for an individual for a specific amount of sugar. The Shari’ah left the issue of exchange open for people so that they could base it upon whatever they wanted, which is proven by the generality of the evidences for trade and hiring such as:

"Na Allah (SWT) amehalalisha biashara" (TMQ 2:275) – kwa chochote na kwa chochote kile, na hadithi isemayo:

“And Allah (swt) has permitted trade” (TMQ 2:275) – for anything and by anything, and the narration:

.» أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يََِفَّ عَرَقُه «.

"Mpe mfanyakazi ujira wake kabla jasho lake halijakauka." (imepokewa na Ibn Maja); yaani, kwamba mfanyakazi apewe mshahara wake atakapomaliza kazi yake, bila kujali asili ya ujira huo. Zaidi ya hayo, vitu hivi vinavyotumika kwa kubadilishana si vitendo ambavyo kwa asili vingezuiliwa (kwa dalili), hivyo ruhusa yake ingehitaji dalili; bali ni vitu. Msingi kuhusu vitu ni kwamba vinaruhusiwa mradi hakuna dalili inayokataza, na hakuna dalili iliyopokewa inayokataza kutumia chochote kama njia ya kubadilishana. Kwa hiyo, inaruhusiwa kufanya miamala ya Kishari'ah kwa vitu hivyo, iwe ni kununua na kuuza, kutoa kama zawadi au kubadilishana, isipokuwa kile ambacho kuna nassi inayokataza kubadilishwa kwake. Kwa msingi huu, kubadilisha bidhaa kwa fedha na fedha kwa bidhaa kunaruhusiwa bila masharti yoyote, isipokuwa kubadilisha fedha kwa fedha, kwa sababu ina kanuni maalum na hivyo imezuiwa na kanuni hizo. Vivyo hivyo, kubadilisha juhudi kwa fedha na fedha kwa juhudi kunaruhusiwa bila kizuizi isipokuwa bidhaa au huduma hiyo imetajwa katika nassi kuwa ni haramu. Kwa hiyo, kubadilisha bidhaa au huduma kwa kiasi maalum cha aina yoyote ya fedha, vivyo hivyo kubadilisha huduma au juhudi kwa kipimo maalum cha fedha, pia kunaruhusiwa bila kizuizi chochote, bila kujali kipimo hicho cha fedha kwa kiasi gani. Hivyo basi, iwe kipimo hicho hakina chochote kinachokiunga mkono, kama fedha za karatasi zisizo na msingi (fiat), au kiliungwa mkono na kiasi maalum cha dhahabu, kama fedha za karatasi zilizodhaminiwa, au kiliungwa mkono na dhahabu na fedha kwa thamani yake, zote zinachukuliwa kuwa ni halali kufanya biashara nazo. Kwa hiyo, ni sahihi kubadilisha bidhaa au huduma kwa kipimo chochote cha fedha, na inaruhusiwa kwa Mwislamu kuuza kwa fedha yoyote, kununua kwa fedha yoyote, kukodi kwa fedha yoyote, na kuajiriwa kwa fedha yoyote.

“Give the worker his wages before his sweat dries.” (reported by Ibn Maja); in other words, that the worker should receive his salary when he finishes his work, whatever the nature of that wage. Additionally, these things that are used for exchange are not actions such that they would in origin be restricted (to the evidence) and so their permission would require an evidence, but rather they are things. The origin regarding things is that they are permitted as long as there is no evidence to prohibit them, and there is no evidence reported which prohibits using anything as an exchange, and so accordingly it is permitted to carry out Shari’ah transactions with them whether buying and selling, giving as a gift or exchanging with the exception of anything where there is a text prohibiting its exchange. Based upon this, exchanging goods for money, and money for goods is permitted without any restrictions, except for exchanging money with money because it has specific rules and so it is restricted by those rules. In the same manner, exchanging effort for money, and money for effort, is permitted without restriction unless the goods or service have been mentioned in a text as being forbidden. Accordingly, to exchange goods for a specific form of money, and in the same manner to exchange a service or effort for a specific unit of money, is also permitted without any restriction, whatever the unit of that money may be. So irrespective of whether that unit doesn’t have anything backing it, such as fiat currency, or if it was backed by a specific amount of gold , such as secured paper currency, or if the unit was backed by gold and silver to its value such as representative paper currency, all of them are considered to be allowed to trade with. Therefore, it is correct to exchange goods or services for any unit of money and it is permitted for the Muslim to sell for any currency and to buy with any currency and to hire with any currency and to be employed for any currency.

Hata hivyo, ikiwa Dola ingetaka ardhi inayotawala ipitishe kipimo maalum cha fedha, kwa namna ambayo itatekeleza hukumu za Shari'ah zinazohusiana na fedha kwa mtazamo wa kuwa ni mali kama vile Zakah, kubadilishana, riba na kila kitu kingine, pamoja na hukumu zinazomhusu mtu aliyemiliki mali kama vile diya (fidia ya damu), kiwango cha chini cha mali iliyoibiwa kinachoweza kuchukuliwa kuwa wizi, na kadhalika, basi Dola hiyo haina uhuru wa kutumia kipimo chochote maalum cha fedha, bali imewekewa mipaka ya kutumia aina maalum ya fedha pekee na si nyingine. Shari'ah imebainisha kipimo cha fedha kutoka kwenye jamii maalum ambayo maandiko yametaja, nayo ni dhahabu na fedha. Kwa hiyo, ikiwa Dola inataka kutoa sarafu, imewekewa mipaka kwamba fedha hiyo iwe dhahabu na fedha pekee, na si kitu kingine. Shari'ah haikuiachia Dola kutoa fedha yoyote inayoitaka, kutoka aina yoyote inayotaka, bali imebainisha vipimo vya fedha ambavyo Dola inaweza kuvitumia kama sarafu yake yenyewe kama inataka kutoa sarafu zenye vipimo maalum; nazo ni dhahabu na fedha peke yake. Ushahidi wa hili ni kwamba Uislamu umeunganisha dhahabu na fedha kwa kanuni zisizobadilika, bila mabadiliko yoyote. Hivyo, diya ilipobainishwa, ilibainishwa kutoka kiasi maalum cha dhahabu, na adhabu ya kukatwa mkono wa mwizi ilipolazimishwa, kiwango cha chini cha mali ambacho adhabu hiyo ingetekelezwa kilibainishwa kwa dhahabu; Mtume ﷺ alisema katika barua yake kwa watu wa Yemen:

However, if the State wanted the lands that it ruled to adopt a specific unit of money, such that it implements the rules of the Shari’ah related to finance from the angle of it being wealth such as Zakah, exchange, interest and anything else, and the rules related to the individual who owned the wealth such as blood money, the minimum stolen amount that would be considered theft, and so on, then it does not have an open hand to use any specific monetary unit, but rather it is restricted to use only a specific type of money and no other. The Shari’ah specified the monetary unit, from a specific genus which the text mentioned, and this is gold and silver. So if the State wanted to issue a currency, it is restricted to the money being gold and silver and nothing else. The Shari’ah did not leave the State to issue any money it pleased, from any type it wanted, but rather it specified the monetary units which the State could make as a currency for itself if it wanted to issue a currency with specific monetary units; which are gold and silver alone. The evidence for this is that Islam connected to gold and silver with fixed rules, and without any change. So when blood money was specified, it was specified from a specific amount of gold, and when the cutting of the hand of the thief was obligated, the minimum amount that the punishment would be applied for was specified from gold; the Messenger (pbuh) said in his message to the people of Yemen:

. ؤْمِنَةِ مِاْئَةٍ مِنَ الإِبِلِ، وَعَلَى « ُ » وَأَنَّ فِي النَّفْسِ الم أَهْلِ الْوَرَقِ أَلْفُ دِينَارٍ .

“na kwa nafsi ya muumini (ikiwa itauawa) ni ngamia mia moja, na kwa watu wa fedha ni dinari elfu moja” (ametajwa na Ibn Qudamah katika Al-Mughni kutokana na yaliyopokelewa kutoka kwa ‘Amru b. Hazim kutoka barua ya Mtume ﷺ kwa watu wa Yemen). Na katika riwaya ya Al-Nisa’i kuhusu barua ya Mtume ﷺ kwa watu wa Yemen: “na kwa watu wa dhahabu ni dinari elfu moja” badala ya: “watu wa fedha”. Akasema:

“and for the believing soul (if killed) it is one hundred camels, and for the people of silver one thousand Dinars” (mentioned by Ibn Qudamah in Al-Mughni from what was reported from ‘Amru b. Hazim from the letter of the Messenger of Allah (pbuh) to the people of Yemen). And in the report in Al-Nisa’i regarding the letter of the Messenger of Allah (pbuh) to the people of Yemen: “and upon the people of gold it is one thousand Dinars” in place of: “people of silver”. And he said:

. » لا تقُْطَعُ يَدُ السَّارِقِ إِلاَّ فِي رُبْعِ دِينَارٍ فَصَاعِدًا «.

"Usikate (mkono) isipokuwa kwa robo dinari na zaidi" (imepokelewa na Muslim kutoka kwa Aisha(ra)).

“Do not cut (the hand) except for a quarter of a Dinar and more” (reported by Muslim from Aisha(ra)).

Sheria hii inaweka kanuni maalum za Dinari na Dirhamu, na uzito wa Dinari ukipimwa kwa dhahabu, na Dirhamu kwa fedha, jambo lililozifanya kuwa vitengo vya fedha vinavyolingana na thamani ya bidhaa na juhudi. Kitengo hiki cha fedha ndicho sarafu na msingi wake. Ukweli kwamba Shari'ah iliunganisha kwa maandishi dhahabu na fedha na kanuni za Shari'ah pale kanuni hizo zilipohusiana na sarafu ni ushahidi kwamba sarafu inaweza kuwa ya dhahabu na fedha pekee.

This defines specific rules with Dinars and Dirhams, and the weight of the Dinar measured by gold, and the Dirham by silver, which made them monetary units analogous to the value of objects and effort. This monetary unit is the currency and its basis. The fact that the Shari’ah textually connected gold and silver to the Shari’ah rules when these rules were related to currency is evidence that the currency can only be from gold and silver alone.

Zaidi, wakati Allah (SWT) alipoufanya Zakat kuwa wajibu, Yeye (SWT) aliufanya wajibu juu ya dhahabu na fedha peke yake, na akabainisha Nisab kutokana na dhahabu na fedha. Hivyo, kanuni ya kwamba Zakat juu ya fedha taslimu (pesa) inapimwa kwa dhahabu na fedha inaonyesha kwamba sarafu ni dhahabu na fedha. Kama kungekuwepo sarafu nyingine isiyokuwa hizo, basi Zakat ya fedha taslimu ingekuwa wajibu juu yake. Kwa kuwa hakuna dalili yoyote ya Zakat juu ya fedha taslimu isipokuwa juu ya dhahabu na fedha, hili linaonyesha kwamba hakuna uzingatiaji wa aina nyingine yoyote ya fedha. Pia, kanuni za kubadilishana sarafu zilizoteremshwa kuhusu miamala ya kifedha peke yake zilihusu dhahabu na fedha peke yake, na miamala yote ya kifedha iliyotajwa katika Uislamu inashughulikiwa kwa dhahabu na fedha. Ubadilishanaji wa sarafu ni kuuza fedha kwa fedha, yaani kuuza aina moja ya fedha kwa yenyewe, au kuiuza kwa aina nyingine ya fedha. Kwa maneno mengine, ubadilishanaji wa sarafu ni kuuza sarafu kwa sarafu. Shari'ah imebainisha ubadilishanaji wa sarafu – ambao ni muamala wa kifedha tu – kwa dhahabu na fedha peke yake, jambo ambalo ni dalili wazi kwamba sarafu lazima iwe ya dhahabu na fedha na si kitu kingine. Alisema:

Additionally, when Allah (swt) obligated Zakah, He (swt) obligated it upon gold and silver alone, and specified the Nisab from gold and silver, and so the consideration that the Zakah upon money is by gold and silver specifies that the currency is gold and silver, and if there was a currency other than them then Zakah for money would have been obligatory upon it. Because there is no text for Zakah upon money except upon gold and silver, this indicates that there is no consideration for any other type of money. Also, the rules of currency exchange which were revealed regarding monetary transactions alone addressed gold and silver alone and all of the financial transactions mentioned in Islam are dealt with in gold and silver. And currency exchange is to sell money for money, either to sell one type of money with itself, or to sell it for another type of money, and by another expression currency exchange is to sell a currency for a currency. The Shari’ah specified currency exchange – which is a purely monetary transaction – with gold and silver alone, which is a clear evidence that the currency must be from gold and silver and nothing else. He said:

.» وَبِيعُوا الذَّهَبَ بِالْفِضَّةِ وَالْفِضَّةَ بِالذَّهَبِ كَيْفَ شِئْتُمْ «.

"Uzeni dhahabu kwa fedha kwa jinsi upendavyo" (imepokewa na Al-Bukhari kutoka kwa Abu Bakra). Na Muslim ameeleza kitu kama hicho kupitia kwa Ubada bin Al-Samit. Mtume ﷺ pia alisema:

“Sell gold for silver as you please” (reported by Al-Bukhari from Abu Bakra). And Muslim reported similar to it through Ubada Bin Al-Samit. The Messenger (pbuh) also said:

.» الذَّهَبُ بِالْوَرِقِ رِباً إِلاَّ هَاءَ وَهَاء «.

"Dhahabu kwa fedha ni riba isipokuwa ikibadilishwa mkono kwa mkono" (imekubaliwa kutoka kwa Umar).

“Gold for silver is interest (usury) unless it is exchanged hand to hand” (agreed upon from Umar).

Zaidi ya hayo, Mtume (pbuh) alibainisha dhahabu na fedha kuwa ni sarafu, na akazifanya pekee kuwa vipimo vya thamani ya fedha ambavyo thamani za bidhaa na juhudi zilipimwa kwazo, na ambavyo misingi ya miamala ilifanyika kwayo. Vipimo vya sarafu hii vilikuwa: Awqiya, Dirham, Daniq, Qirat, Mithqal na Dinar. Vyote hivi vilikuwa vinajulikana na maarufu wakati wa Mtume ﷺ, na watu walikuwa wakifanya miamala navyo. Na imethibitika kwamba yeye ﷺ aliridhia navyo. Biashara zote na ndoa zilifanyika kwa dhahabu na fedha, kama ilivyothibitishwa na hadithi kadhaa sahihi. Hivyo, ukweli kwamba Mtume ﷺ alifanya dhahabu na fedha kuwa sarafu, na ukweli kwamba Shari'ah iliunganisha baadhi ya hukumu za Shari'ah na hizo pekee, na kwamba Zakah ya fedha imewekewa mipaka kwazo pekee, na kwamba ubadilishaji wa sarafu na miamala ya kifedha ulifungamanishwa nazo pekee, vyote hivi ni dalili wazi kwamba fedha ya Uislamu ni dhahabu na fedha pekee, wala si kitu kingine.

Above that, the Messenger (pbuh) specified gold and silver as money, and made them alone the measures of monetary value which the values of goods and efforts were measured against, and upon which basis transactions were carried out. The measures for this currency were the Awqiya, the Dirham, the Daniq, the Qirat, the Mithqal, and the Dinar. These were all well known and famous at the time of the Prophet , and the people would transact with them. And it is confirmed that he consented to them. All of the trade and marriages took place with gold and silver, as has been confirmed by several authentic narrations, and so the fact that the Messenger (pbuh) made gold and silver the currency, and the fact that the Shari’ah linked some of the Shari’ah rules with them alone, and that Zakah upon money is limited to them, and currency exchange and financial transactions were limited to them, are all clear evidence that the money of Islam is only gold and silver and nothing else.

Hata hivyo, ni lazima ieleweke wazi kwamba jambo la Shari'ah kubainisha kwamba sarafu ambayo Dola inaweza kutoa ni vitengo vya fedha vilivyotengenezwa kutoka dhahabu na fedha, halimaanishi kwamba Dola inazuia mabadilishano baina ya watu katika nchi zinazotawaliwa na sarafu hiyo. Badala yake, maana yake ni kwamba hukumu za Shari'ah ambazo Shari'ah imebainisha matumizi ya vitengo hivi maalum vya fedha haziwezi kutekelezwa isipokuwa kwa mujibu wa fedha hii. Kuhusu mabadilishano ya kawaida, yanabaki kuwa halali kama alivyoleta Shari'ah. Haijuzu kwa Dola kuyafunga kwa kitengo fulani; yaani, haijuzu kuyafunga kwa sarafu yake au sarafu nyingine yoyote, kwa sababu kizuizi hicho kingekuwa ni kukataza jambo lililo halali, jambo ambalo Dola hairuhusiwi kulifanya. Lakini ikiwa Dola ingeona kwamba kuruhusu sarafu nyingine yoyote katika nchi zilizo chini ya mamlaka yake kungesababisha kuharibu sarafu yake, fedha zake au uchumi wake, yaani, kungesababisha madhara, basi itaruhusiwa kulizuia kwa kanuni: "Njia ya kufikia jambo lililoharamishwa nayo pia ni haramu." Vilevile, ikiwa ingeona kwamba sarafu fulani ingesababisha madhara hayo, basi inaweza kuipiga marufuku sarafu hiyo kwa kanuni: "Ikiwa aina moja ya jambo lililo halali inasababisha madhara, basi aina hiyo tu ndiyo inayokatazwa, na jambo lenyewe linabaki kuwa halali." Hili pia linatumika katika kuuza nje sarafu ya Dola, na kuagiza na kuuza nje sarafu za kigeni, kwa njia ile ile inavyotumika katika miamala ndani ya Dola.

However, it is necessary to be clear that the fact that the Shari’ah specified the currency that the State can issue as being monetary units from gold and silver, does not mean that the State restricts the exchanges between the people in the lands which are ruled by this currency, rather it means that the Shari’ah rules which the Shari’ah specified the use of these specific monetary units cannot be carried out other than in accordance with this money. As for general exchanges, they remain permitted as brought by the Shari’ah. It is not permissible for the State to restrict them to a particular unit; in other words, it is not permissible to restrict them to its or any other currency, since this restriction would be the forbiddance of something permitted, which is not permitted for the State to do. However, if the State thought that permitting any other currency in the lands it had authority over would lead to damaging its currency, its finance or its economy, in other words, would lead to harm, then it would be permitted to prevent it in accordance with the principle: “The means to something forbidden is also forbidden”. In the same manner, if it thought that a particular currency would lead to that harm, then it could prohibit that currency in accordance with the rule: “If one type of a permitted thing leads to harm then only that one is prohibited, and the thing remains permitted”. This is also applied to exporting the currency of the State, and importing and exporting foreign currency, in the same way that it is applied upon the transactions within the State.