Kuna pande mbili za tija ya kiuchumi: moja ni ya kiufundi na nyingine ni ya kiitikadi. Upande wa kiufundi unahusu njia na mbinu za kisayansi za kuongeza uzalishaji na kuboresha ubora wa bidhaa. Sehemu hii inajumuisha sayansi za usimamizi, otomatiki, teknolojia ya habari, mifumo ya kusaidia maamuzi, upangaji wa rasilimali za biashara, uhandisi wa viwanda, na sayansi nyingine za aina hiyo. Sayansi hizi ni za ulimwengu wote na hazibebi maana yoyote ya kidini au kiitikadi. Mbinu za kisayansi zinaweza kutumika ndani ya wigo wa itikadi yoyote, iwe Uislamu, ubepari au ujamaa, ili kuongeza wingi na ubora wa bidhaa. Kwa hiyo, mjadala wa teknolojia na njia za kisayansi za kuongeza tija haumo ndani ya wigo wa mjadala wa mfumo wa kiuchumi. Wakati wa kuinuka kwa mara ya kwanza kwa Uislamu, Waislamu hawakuona ubaya wowote katika kutumia mbinu za kisayansi zilizoendelezwa na ustaarabu wa Kigiriki au wa Kimisri kabla ya Uislamu.

There are two sides for the economic productivity: one is technical and the other is ideological. The technical side has to do with the scientific means and ways of increasing production and improving the quality of products. Included in this part are the management sciences, automation, information technology, decision support systems, enterprise resource planning, industrial engineering, and similar sciences. These sciences are universal and do not carry any religious or ideological connotation. Scientific methods can be used within the scope of any ideology, whether Islam or capitalism or socialism, to increase the quantity and quality of products. Therefore, the discussion of technology and the scientific means of increasing productivity do not fall within the scope of the economic system discussion. During the first rise of Islam, the Muslims found no harm in using the scientific techniques advanced by the Greek or Egyptian civilizations before Islam.

Upande wa pili wa tija kwa kweli ni wa kimfumo na unahusiana kwa karibu na mtazamo wa kiitikadi wa watu. Uchumi wa kisiasa wa Kiislamu umetoa kanuni kadhaa ambazo kwa jumla huelekea kuunda mazingira yanayoongeza tija. Kwa tija, hapa namaanisha uzalishaji wa bidhaa na huduma ambazo hutumika moja kwa moja au kwa njia isiyo ya moja kwa moja kukidhi mahitaji ya watu ndani ya muda fulani.

The other side of productivity is indeed a systemic one and is closely related to the ideological world view of peoples. The Islamic political economy provided several principles, which in the sum tend to create an environment for increased productivity. By productivity, here, I mean the production of goods and services which are used directly or indirectly to satisfy the needs of people within a given time frame.

Ni jambo la kuvutia kutambua kwamba baadhi ya masuala ya tija yana sifa za kisayansi na pia za kiitikadi kwa wakati mmoja. Chukua mfano wa uvumbuzi na ugunduzi. Uvumbuzi wa injini ya mvuke ni mafanikio ya kisayansi. Lakini mazingira ya kisiasa na kiuchumi yaliyopelekea kuundwa kwa injini hiyo si ya kisayansi tupu. Akizungumzia uhusiano kati ya ubunifu na mfumo wa kiitikadi, Carly Fiorina120 alielezea Uislamu kuwa ustaarabu unaotumia ubunifu. Wanahistoria na waandishi wengi wamebainisha kuwa ustaarabu wa Kiislamu kwa ujumla ulikuwa mazingira mazuri sana kwa ubunifu, uvumbuzi na tija.

It is interesting to note that some of the productivity issues carry both scientific as well as ideological character at the same time. Take for example innovation and invention. The invention of steam engine is a scientific breakthrough. But the political and economic environment which led to the creation of the engine is not pure scientific. Commenting on the relation between innovation and ideological framework, Carly Fiorina120 described Islam as a civilization which harnesses innovation. It has been noted by scores of historians and writers that the Islamic civilization as a whole was so conducive for innovation, invention, and productivity.

Kabla ya kuingia katika sehemu ya kiuchumi ya tija, ni muhimu kutaja kwamba sehemu ya kiroho ya Uislamu ina athari kubwa katika tija, kwa kiasi na kwa ubora. Tusisahau kwamba jamii ya Kiislamu kwa ujumla imejengwa juu ya itikadi ya kuamini Allah kuwa ndiye Mungu pekee, na juu ya wajibu wa kufuata amri zake, ambazo amezifunua kupitia Mtume wake Muhammad ﷺ. Kwa hiyo, kile chochote Allah anachokifunua, iwe katika Qur'ani au Sunnah, kina athari ya moja kwa moja na yenye nguvu kwa Waislamu wanaozingatia ufunuo huo.

Before getting into the economic part of the productivity, I should mention that the spiritual part of Islam has a great impact on productivity both in quantity and quality. Let’s not forget that the Islamic society as a whole is established upon the creed of the belief in Allah as the only god and the necessity to adhere to his commands which are revealed through his messenger Mohammad (PBUH). Therefore, whatever Allah reveals either in the Quran or the Sunnah has a direct and strong impact on the Muslims who take note of this revelation.

Katika Qur'ani, Mwenyezi Mungu anabainisha kwamba lengo kuu la kumuumba mwanadamu, kwanza kabisa, ni kutumia kwa wingi rasilimali zilizomo katika ardhi hii. Katika Surat Al-Baqara (sura ya 2, aya ya 30), Mwenyezi Mungu anasema kuhusiana na kuumbwa kwa mwanadamu wa kwanza (Adamu):

In the Quran, Allah defines the main objective behind creating man, in the first place, is to exploit the abundant resources in this earth. In Surah Al-Baqara (chapter 2, verse 30), Allah says in reference to the creation of the first human (Adam):

[2:30] Na Mola wako alipowaambia malaika: "Hakika mimi nitaweka khalifa katika ardhi (ambaye atatumia rasilimali za ardhini)." Hili linasisitizwa zaidi katika marejeo yaliyotolewa katika Qur'ani kwamba Allah ameumba katika ardhi na mbinguni rasilimali nyingi mno, na anataka watu wazifikie na kuzitumia kwa manufaa yao wenyewe. Mfano ni aya ifuatayo kutoka Surat Al-Jathiya (sura ya 45, aya ya 12):

[2:30] And when your Lord said to the angels: “Verily, I am going to place a viceroy on earth (one who exploits resources on earth)” This is further emphasized in references made in the Quran to the fact that Allah had created in the earth and in the heavens enormous amount of resources and he wants the people to reach out and exploit these resources for their own benefit. An example is the following verse from Surah Al-Jathia (chapter 45, verse 12):

[45:12] Allah ndiye aliyekutiishia bahari, ili merikebu zipite ndani yake kwa Amri Yake, na ili mtafute katika Fadhila Zake, na ili mpate kushukuru.

[45:12] Allah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful.

Waislamu wanaelewa aina hizi za aya kwa njia mbili: kama taarifa ya ukweli, na pia kama amri ya kutekelezwa. Haishangazi, basi, kwamba mara tu dola ya Kiislamu ilipotulia, Waislamu walijihusisha na aina zote za ubunifu na uzalishaji.

The Muslims understand these types of verses both as a statement of fact and as a command to do. It is no surprise, then, that as soon as the Islamic state stabilized, the Muslims engaged in all types of innovations and production.

Kusisitiza umuhimu wa uzalishaji, Mtume wa Allah ﷺ aliwaamuru Maswahaba zake waendelee kufanya kazi zao shambani hadi dakika ya mwisho ya maisha yao. Katika hadithi moja, alisema kwamba mtu anapaswa kuendelea kupanda mti hata akiona dalili za uhai zikiisha mbele ya macho yake.121 Katika hadithi nyingine, Mtume ﷺ alisema kwamba yeyote anayepanda mti atapata thawabu kutoka kwa Allah kila mara mtu anapokula matunda ya mti huo; hata wanyama wakila kutoka kwake, thawabu itatolewa. Waislamu wa siku za mwanzo za Uislamu walichukulia kwa uzito kauli za Mtume ﷺ, wakasukuma uzalishaji hadi kikomo cha mbali kabisa.

Stressing the importance of production, the messenger of Allah (PBUH) commanded his companions to continue doing what they are doing in the field to the last minute of their life. In one narration, he said that one should continue planting a tree even if he sees the signs of life ending in front of his eyes.121 In another narration, the Prophet stated that any one who plants a tree will receive a reward from Allah every time someone eats the fruits of the tree; even if animals eat of it, the reward will be granted. Muslims in the early days of Islam took the statements of the Prophet seriously and pushed the production to the furthest limits.

Kuhusu ubora, Mtume ﷺ alihimiza ukamilifu wa kazi inayofanywa na watu alipose: "Allah anapenda yule anayekamilisha kazi yake."122 Mtume ﷺ pia alisema kwamba hakuna mtu atakayeingia peponi siku ya Kiyama isipokuwa amekamilisha kazi aliyokabidhiwa kuifanya. Kwa mtazamo huo huo, Uislamu unakataza kuuza bidhaa yoyote yenye kasoro inayojulikana. Ikigundulika kasoro baada ya mauzo, basi mauzo hufutwa na bidhaa hurudishwa, na muuzaji atalazimika kulipa hasara iliyotokana na kuuza bidhaa yenye kasoro. Hivyo basi, ubora wa uzalishaji ni wajibu katika Uislamu ambao Waislamu hulipwa thawabu wanapoufikia na hupata adhabu wanapouvunja. Qur'an inasisitiza zaidi suala la ubora pale inaposema kwamba kazi itakayofanywa na mtu yeyote itasimamiwa na Allah, Mtume wake, na kundi la waumini.123

On the quality side, the Prophet had called for perfection of the work done by people when he said, “Allah loves the one that perfects his job.122” The Prophet also had said that no one will enter heavens on the Day of Judgment unless he had perfected the work he was charged to do. Along this line, Islam prohibits the sale of any merchandise with a known defect. If a defect is detected after the sale, then the sale is revoked and the merchandise is returned, and the seller will have to pay the losses incurred due to the sale of a defected product. As such, the quality of production is an obligation in Islam for which Muslims are rewarded when they achieve it and defaulted when they violate it. The Quran further stresses the issue of quality when it says that the work performed by anyone will be monitored by Allah, his messenger, and the group of believers.123

Msingi wa kiakili wa Uislamu, yaani imani kwa Mwenyezi Mungu na Mtume wake, huweka mazingira ya uzalishaji wa hali ya juu. Uzalishaji ulikuwa mojawapo ya matunda ya papo hapo ya kuinuka kwa mara ya kwanza kwa Uislamu na ustaarabu wake. Uislamu ulipodorora, uzalishaji nao ulidorora (kwa wingi na kwa ubora).

The intellectual foundation of Islam, i.e., the belief in Allah and his Messenger, sets the stage for high-quality productivity. Productivity was one of the immediate fruits of the first rise of Islam and its civilization. When Islam declined, so did productivity (both quantitatively and qualitatively).

Mbali ya mfumo wa kifikra uliotolewa kwa ajili ya tija, Uislamu pia unatoa seti ya kanuni za kiuchumi zinazowezesha tija katika jamii. Vipengele vya uchumi wa kisiasa vinavyochangia tija vimejadiliwa katika sehemu zinazofuata.

Besides the intellectual framework provided for productivity, Islam also provides a set of economic principles which facilitate productivity in the society. The components of the political economy which contribute to productivity are discussed in the next sections.

Riba, ambayo katika istilahi za Kiislamu hujulikana kama riba, au kwa lugha ya kibepari huitwa interest, ni jambo lililokatazwa kabisa katika Uislamu. Uislamu ulipoanza kupinga riba kwa mara ya kwanza, ulibaini kwamba riba huruhusu mzunguko wa ukuaji wa mali kutengwa na uzalishaji. Kwa maneno mengine, pesa huongezeka kwa sababu ya kubadilishana kwa fedha pekee. Qur'an ilieleza kwamba riba ni mchakato ambao mali ya fedha ya mtu mmoja huongezeka kwa gharama ya mali ya fedha ya mtu mwingine.124

Usury, otherwise known as Riba in Islamic terms, or interest in capitalistic terms, is categorically prohibited in Islam. When Islam made the first critical assault on usury, it observed that usury allows the cycle of wealth growth to exclude production. In other words, the money grows as a result of monetary exchange only. The Quran explained that usury (Riba) is a process by which the monetary wealth of one human entity grows at the expense of the monetary wealth of another human entity.124

Riba katika ustaarabu wa kale, kwa mfano Babeli na Ashuru, ilizaa kile kilichojulikana kama utumwa wa madeni. Wakopeshaji wangeweza kukopesha fedha zao kwa watu ambao wangejifunga wenyewe kama dhamana, na kuwauza kuwa watumwa endapo hawatalipa.125 Desturi hiyo hiyo ilikuwepo katika miji ya kale ya Ugiriki ya Athene na Sparta, ambako wakulima walionewa na matajiri na kuhimizwa kukopa madeni, kisha wakapunguzwa hadi utumwani na uhamishoni.126 Desturi hii iliendelea kwa namna mbalimbali ndani ya Dola ya Roma na jamii za kikabila za Arabia kabla ya Uislamu.

Usury in ancient civilizations, e.g., Babylonia and Assyria, produced what was known as debt slavery. Lenders could lend their money to people who would bind their persons as collateral security and sell them into slavery, in the event of nonpayment.125 The same practice existed in old Greek cities of Athens and Sparta where the peasants were oppressed by the rich and encouraged to get into debt and then were reduced to slavery and exile.126 This practice continued in different forms within the Roman Empire and tribal societies of Arabia before Islam.

Labda taswira ya kushangaza na ya kusisimua zaidi ya athari mbaya ya riba kwa jamii ni tamthilia maarufu ya William Shakespeare, The Merchant of Venice.127 Shakespeare alimchora kwa undani mhusika Shylock, mfanyabiashara Myahudi wa benki, anayekopesha fedha kwa viwango vikubwa vya riba, tofauti na Antonio, mfanyabiashara anayekopesha bila riba. Shylock mwenye riba alikuwa tayari kuchukua uhai wa Antonio kwa sababu ya deni lisilolipwa au lililochelewa.

Perhaps the most outstanding and dramatic visualization of the evil impact of usury on societies is the famous play by William Shakespeare The Merchant of Venice.127 Shakespeare dramatized the personality of Shylock, the Jewish banker, who lends money with larger interest rates versus Antonio, the merchant, who lends money without interest. The usurious Shylock was willing to take the life of Antonio for unpaid or delayed debt.

Ukusanyaji wa mali (hoarding) hufafanuliwa kuwa ni mchakato wa kukusanya na kuweka mbali utajiri kwa namna ambayo hauwezi tena kutumika katika uzalishaji wa bidhaa na huduma. Uislamu umekataza kwa uwazi kabisa ukusanyaji wa mali pale ulipokataza kukusanya dhahabu na fedha, ambazo zilikuwa sarafu kuu ya dola ya Kiislamu.133 Katazo la kukusanya dhahabu na fedha ni kanuni kuu katika uchumi wa kisiasa wa Uislamu, lengo lake likiwa ni kudumisha tija. Kutoa sadaka ya Zakah hakubadilishi hali ya ukusanyaji wa mali kuwa tendo linaloruhusiwa. Zakah ni kanuni moja inayolenga kuondoa umaskini, wakati katazo la ukusanyaji wa mali linalenga kudumisha tija. Kanuni hizi mbili haziwezi kupingana. Badala yake, zinakamilishana na kuruhusu uchumi kuwa imara zaidi.

Hoarding is defined as the process of collecting and putting away wealth such that it may no longer be used in the production of goods and services. Islam categorically prohibited the hoarding of wealth when it prohibited the hoarding of gold and silver, being the main currency of the Islamic state.133 The prohibition of hoarding of gold and silver is a major principle in the political economy of Islam aimed at sustaining productivity. Paying the Zakah charity does not change the status of hoarding to a permissible act. Zakah is one principle aimed at eliminating poverty, while the prohibition of hoarding is aimed at sustaining productivity. These two principles cannot be at odd with each other. Rather, they complement one another and allow for a more stable economy.

Dhahabu na fedha katika siku za mwanzo za Uislamu ndizo zilikuwa sarafu iliyotumika kwa miamala ya kifedha. Dhahabu na fedha ziliendelea kuwa sarafu ya dola ya Kiislamu hadi dola hiyo ilipoanguka mwaka 1924. Kwa hiyo, Uislamu ulipokataza kulimbikiza dhahabu na fedha, kwa hakika ulikuwa unakataza kulimbikiza fedha, au mali. Dhana ya kulimbikiza haihusu vito vya kawaida vinavyotumiwa na wanawake. Kuweka fedha pembeni kwa ajili ya mradi maalum, kama vile kujenga nyumba, kutekeleza hija, au maandalizi ya harusi, pia hakuchukuliwi kuwa kulimbikiza. Kulimbikiza, kwa msingi wake, ni njia ya kuweka fedha nje ya mzunguko wa uzalishaji kwa muda usiojulikana.

The gold and silver during the early days of Islam were the currency used for financial transactions. Gold and silver continued to be the currency of the Islamic state until the state collapsed in 1924. So when Islam prohibited the hoarding of gold and silver, it really prohibited the hoarding of money, or wealth. The concept of hoarding does not apply for regular jewelry used by women. Putting money aside for a particular project, such as building a house, performing hajj, or preparation for wedding is not considered hoarding as well. Hoarding, in essence, is a means of keeping money outside the production cycle for indefinite time.

Wakati mtu anapokusanya mali nyingi na kuiweka katika kisanduku salama cha amana au katika akaunti yoyote ambayo fedha hizo hazitumiki katika mradi wowote, iwe ni kununua bidhaa, mali isiyohamishika, biashara, au mradi mwingine wowote wenye thamani ya kifedha, basi fedha hizo zilizohifadhiwa ni hasara kubwa kwa uchumi. Uzalishaji unaweza kuendelea tu ikiwa mali inayotokana na uzalishaji inarudishwa tena katika mzunguko wa uzalishaji. Mali iliyozalishwa inaweza kutumika ama kwa kutumia bidhaa, vitu na huduma, au kwa kuzalisha bidhaa, vitu na huduma zaidi. Katika hali zote mbili, mzunguko wa uzalishaji hukua kwa nguvu na kasi. Mara tu sehemu ya mali iliyozalishwa inapovuja na kuhifadhiwa, mzunguko wa uzalishaji utadhoofika na unaweza kusimama kabisa ikiwa upotevu huo wa mali hautakoma; angalia kielelezo 32.

Katika mzunguko wa kawaida wa uzalishaji, mali hutumika kununua bidhaa na huduma, ambazo kwa upande wake huleta faida kwa mzalishaji anayezalisha bidhaa na huduma hizo. Matokeo yake, uchumi wa uzalishaji hukua kwa kuangalia bidhaa na huduma zinazozalishwa, pia kwa kuangalia mali, ambayo ni muhimu kwa uzalishaji na matumizi. Hoarding inapotokea, sehemu ya mali hutoka nje ya mzunguko, jambo linalopunguza kiasi cha mali kinachopatikana kwa matumizi na uzalishaji. Kimsingi, Uislamu umekataza jambo hili, ambapo sehemu ya mali huondolewa kwenye mzunguko wa uzalishaji kwa njia ya kuweka fedha akiba (hoarding).

In the normal production cycle, the wealth is used to consume products and services, which in turn generate profit for the producer who produces the goods and services. As a result, the economy of production grows in terms of produced goods and services and in terms of wealth, which is necessary for the production and consumption. When hoarding occurs, part of the wealth leaks out of the cycle, which reduces the amount of wealth available for consumption and production. Essentially, Islam prohibited this phenomenon, where part of the wealth is removed from the production cycle through the process of money hoarding.

Moja ya sababu za mgogoro wa kifedha wa hivi karibuni zaidi duniani katika ulimwengu wa ubepari ilikuwa kweli ni kuhifadhi utajiri. Kampuni za uwekezaji na benki nchini Marekani na Ulaya ziliamua kuzuia sehemu kubwa ya uwekezaji wa fedha zao na kupunguza kwa kiasi kikubwa kiasi cha mikopo waliyotoa kwa umma. Sababu kuu ya vifurushi vya kuchochea uchumi na fedha za uokoaji zilizotolewa na serikali kwa benki ilikuwa kuhimiza au kulazimisha benki kuanza tena utoaji wa mikopo kwa umma. Kwa maneno mengine, benki ziliizuia sehemu kubwa ya fedha na kuiweka mbali na mzunguko wa uzalishaji. Bila shaka, kuna sababu za tabia hii; lakini sababu zozote zile, sehemu ya utajiri wa taifa inapohifadhiwa mbali na mzunguko wa uzalishaji, uzalishaji hupungua, uchumi hudorora, na mfumo wa kifedha unateseka sana.

One of the causes of the most recent financial crisis in the world of capitalism was in fact the hoarding of wealth. Investing firms and banks in the United States and Europe decided to withhold a large portion of their money investment and drastically reduced the amount of loans issued to the public. A major motive for the stimulus packages and bailout money given by the government to banks was to encourage or force the banks to resume the process of giving loans to the public. In other words, the banks withheld a large portion of the money and kept it away from the production cycle. Of course, there are reasons for this behavior; but whatever the reasons are, when part of the wealth of a nation is stacked away from the production cycle, the production slows down, the economy downturns, and the financial system suffers a great deal.

Kama ilivyojadiliwa hapo juu, kuweka akiba (hoarding) ni mchakato wa kuweka fedha na mali nje ya mzunguko wa uzalishaji; badala ya kuwekeza fedha, mweka akiba huzirundika, na hivyo kuinyima uchumi fursa ya uwekezaji. Katazo la kuweka akiba kwa lazima huita uwekezaji wa mali iliyokusanywa, hasa pale kiasi cha mali kinapokuwa kikubwa kupita kiasi. Kwa kuwa mali hairuhusiwi kukua kwa riba, basi njia pekee ya kukuza mali iliyokusanywa ni kuiweka katika mzunguko wa uzalishaji. Mojawapo ya njia zilizoletwa na Uislamu ni aina ya ushirikiano iitwayo "Mudharabah." Mudharabah ni aina ya kampuni katika Uislamu ambapo mshirika mmoja hutoa mali na mshirika wa pili hutoa nguvu kazi. Mshirika wa mali anaweza kuwa mtu mmoja au zaidi. Mshirika wa nguvu kazi pia anaweza kuwa mtu mmoja au zaidi. Mtoaji wa mali kwa kawaida ni mtu aliye na mali nyingi kuliko anavyoweza kutumia, na asiye na muda wa kutosha au ujuzi wa kuwekeza fedha zake. Mshirika wa nguvu kazi kwa kawaida ni mtu aliye na muda na ujuzi lakini asiye na mali ya kutosha kuwekeza na kuzalisha. Ushirikiano wa Mudharabah huwaleta pande zote mbili sokoni, hivyo mali inawekezwa badala ya kuwekwa akiba, na nguvu kazi, ujuzi na maarifa vinatumika. Tofauti na uajiri wa nguvu kazi na ujuzi, ushirikiano wa Mudharabah unatumia kikamilifu juhudi za juu kabisa za mshirika wa nguvu kazi, kwa kuwa yeye huwa mmoja wa wamiliki wa kampuni.

As discussed above, hoarding is a process which keeps money and wealth outside the production cycle; instead of investing the money, the hoarder will stack it up and deprives the economy form investment opportunity. The prohibition of hoarding automatically calls for investment of the accumulated wealth, especially when the amount of wealth is excessively large. Since wealth is not allowed to grow through usury, then the only means of growing the accumulated wealth is to keep it in the production cycle. One of the mechanisms introduced by Islam is a form of partnership called “Mudharabah.” Mudharabah is a form of company in Islam where one partner provides wealth and the second partner provides labor. The wealth partner(s) can be one or more individuals. The labor partner can also be one or more individuals. The wealth provider is typically someone who has more wealth than he can spend and does not have sufficient time or skills to invest his money. The labor partner is typically someone who has the time and skills but does not have enough wealth to invest and produce. The Mudharabah partnership brings both parties to the market such that the wealth is invested rather than hoarded, and the labor, skills, and knowledge are utilized. Unlike the employment of labor and skills, the Mudharabah partnership exploits the maximum energy of the labor partner, since he becomes one of the owners of the company.

Ushirikiano wa Mudharabah huondoa mojawapo ya sababu za kawaida za kuhodhi mali. Mtu tajiri, ambaye anaweza kujizuia kuwekeza fedha zake sokoni kwa sababu ya ukosefu wa muda, ujuzi, au maarifa ya uwekezaji, atalazimika kutafuta mshirika asiye na mali. Kwa msingi huu, Mudharabah huongeza uzalishaji pande zote mbili: fedha na nguvu kazi.