Mali ya haramu (Mal al-Ghulul) ni mali inayopatikana na watawala, wafanyakazi wa serikali na watumishi wa umma kwa njia isiyo halali, iwe imepatikana kutoka mali ya Serikali au mali za watu. Hairuhusiwi kwao chochote isipokuwa kile ambacho Serikali imewawekea kama fidia au mshahara. Mali yoyote nyingine inayopatikana kwa nguvu, mamlaka au kwa sababu ya nafasi zao inachukuliwa kuwa mali ya haramu na iliyopatikana kwa njia isiyo halali, iwe imepatikana kutoka mali ya Serikali au ya watu binafsi. Ni mali isiyomilikiwa kihalali kwa kuwa imepatikana kwa njia isiyo halali, na lazima irudishwe kwa mmiliki wake ikiwa anajulikana. Ikiwa mmiliki hajulikani, basi lazima itaifishwe na kuwekwa katika Bait ul-Mal ya Waislamu. Allah (SWT) anasema:

Illicit money (Mal al-Ghulul) is property acquired by the governors, government employees and civil servants illegitimately, whether acquired from the State or peoples’ properties. Nothing is allowed for them except what the State obliged for them as compensation or a salary. Any other money acquired by force, authority or their position is considered illicit property and illegally acquired, whether acquired from the State’s or individuals’ property. It is property not legally owned as it was acquired illegitimately and must be returned to its owner if known. If the owner is not known, then it must be confiscated and placed in the Bait ul-Mal of the Muslims. Allah (swt) says:

"Yeyote aliyechukua (mali) kwa njia isiyo halali atabeba alichokipata siku ya Kiyama." [Al-Imran: 161]

“Whoever took (property) illicitly will bear what he acquired on the Day of Judgement” [Al-Imran: 161]

Kutoka kwa Mu'adh bin Jabal, alisema: "Mtume wa Allah ﷺ alinituma Yemen. Nilipokuwa njiani alituma mtu anifuate ili anirudishe, nami nikarudi. Akasema: 'Je, unajua kwa nini nimekuita? Usichukue chochote bila ruhusa yangu, kwani hilo ni haramu (ghulul), na yeyote atakayechukua kwa njia haramu atabeba alichochukua siku ya Kiyama. Kwa sababu hii nimekuita. Kwa hiyo endelea na kazi yako.'" (Amesimulia Tirmidhi). Kutoka kwa Abu Mas'ud, alisema: "Mtume wa Allah ﷺ alinituma kukusanya Sadaqat, akasema: 'Nisikuone siku ya Kiyama ukija na ngamia miongoni mwa ngamia wa Sadaqah ambao ulichukua kwa njia haramu, akitoa povu mgongoni mwako!' Nikasema: 'Basi sitaendelea,' naye akasema: 'Basi sitakulazimisha.'"

From Mu’az bin Jabal, he said: “The Messenger of Allah (saw) sent me to Yemen. As I traveled he sent someone after me to call me back so I returned. He said: ‘Do you know why I sent for you? Don’t acquire anything without my permission as it is illicit (Ghulul), and whoever acquired illicitly will bear what he acquired on the Day of Judgement. For this I called you. So proceed with your work’” (narrated by Tirmidhi). From Abi Mas’ud, he said: “The Messenger of Allah (saw) sent me to collect Sadaqat, and he said: ‘Let me not observe you on the Day of Judgement coming with a camel of the camels of Sadaqah that you had illicitly acquired, foaming on your back!’ I said: ‘Then I will not proceed,’ and he said: ‘Then I will not force you.’”.

Njia zisizo halali za kupata mali kutoka kwa watawala, wafanyakazi wa serikali na watumishi wa umma ni kama ifuatavyo.

The illegitimate methods of acquisition from the governors, government employees and civil servants are as follows.

Hii ni malipo yote yanayotolewa kwa gavana, afisa, hakimu au mtumishi wa umma ili atimize moja ya maslahi ya watu ambayo analazimika kuyatimiza bila malipo hayo. Rushwa yote, ya aina yoyote ile, ni Haramu bila kujali kiasi, njia, au sababu ya malipo yake. Abu Dawud amesimulia kutoka kwa Abu Hurayra, amesema: "Mtume wa Allah ﷺ amesema: 'Laana ya Allah (SWT) iko juu ya mtoa rushwa na mpokeaji mwenye mamlaka.'" Tirmidhi amesimulia kutoka kwa Abdullah bin Amru, amesema: "Mtume wa Allah ﷺ amesema: 'Laana ya Allah (SWT) iko juu ya mtoa rushwa na mpokeaji.'" Ahmad amesimulia kutoka kwa Thauban, amesema: "Mtume wa Allah ﷺ alimlaani mtoa rushwa, mpokeaji, na mtu wa kati kati yao." Hadithi hizi ni wazi katika kuthibitisha katazo kamili la rushwa.

This is all money given to the governor, official, judge or civil servant to fulfil one of the interests of the people that he is obliged to fulfil without such payment. All bribery, whatever its type, is Haram irrespective of the amount, the means, or reason for it’s payment. Abu Dawud narrated from Abu Hurayra, he said: “The Messenger of Allah (saw) said: ‘The curse of Allah (swt) is on the briber and the taker in authority.’” Tirmidhi narrated from Abdullah bin Amru, he said: “The Messenger of Allah (saw) said: ‘The curse of Allah (swt) is on the briber and taker.’” Ahmad narrated from Thauban, he said: “The Messenger of Allah (saw) cursed the briber, taker and the middle-man between them.” These Ahadith are explicit in establishing the absolute prohibition of bribery.

Rushwa inachukuliwa kama malipo ya kutekeleza maslahi ambayo yanapaswa kutekelezwa bila malipo hayo kwa yule aliye na wajibu wa kuyatekeleza. Pia inachukuliwa kama malipo ya kutotekeleza kitendo ambacho kinapaswa kutekelezwa, na inaweza kuchukuliwa kama malipo ya kutekeleza kitendo kilichokatazwa na Serikali. Hakuna tofauti katika maslahi hayo, iwe ni kupata manufaa au kuepuka madhara, na iwe ni halali (Haqq) au batili (Batil). Kila mali inayopatikana kwa njia ya rushwa inachukuliwa kuwa haramu (Haram) kwa kuwa haimilikiwi kihalali. Mali hiyo lazima itaifishwe na kuwekwa katika Bait ul-Mal kwa kuwa imepatikana kwa njia isiyo halali. Mpokeaji, mtoaji na mpatanishi kati yao wote lazima waadhibiwe.

Bribery is taken, as remuneration for fulfilling an interest that must be fulfilled without such remuneration for the one obliged to fulfil it. It is also taken as remuneration for not undertaking an action that must be undertaken, and it can be taken as remuneration for undertaking an action prohibited by the State. There is no difference in the interest whether it is obtaining a benefit or avoiding harm, or whether it was valid (Haqq) or void (Batil). Every property acquired by way of bribery is considered prohibited (Haram) that it is not legally owned. It must be confiscated and placed in Bait ul-Mal for it has been illegitimately acquired. The taker, payer and middleman between them must all be punished.

Mali yoyote inayotolewa kwa magavana, maafisa, majaji au watumishi wa umma kama zawadi au michango inachukuliwa kuwa rushwa, na hairuhusiwi kwa watu waliotajwa kuipokea. Hakuna sababu ya mtu kutoa zawadi kama hiyo kwa maafisa hawa isipokuwa awe na maslahi anayotaka kuyafuatilia au anapotaka kupata aina fulani ya upendeleo. Zawadi na michango kwa magavana, maafisa, majaji na watumishi wa umma huchukuliwa kuwa mali haramu (Ghulul) na huongoza kwenye Moto wa Jahannamu. Kumekuja katazo wazi kutoka kwa Mtume ﷺ kuhusu kupokea zawadi za aina hii. Al-Bukhari na Muslim wamesimulia kutoka kwa Abu Hamid As-Sa'idi, alisema: "Mtume ﷺ alimteua mtu mmoja wa Banu Asad, aliyejulikana kama Ibnul-Lutbiyya, kuwa msimamizi wa Sadaqah. Aliporudi alisema: 'Hii ni yenu, na hii imenipewa mimi kama zawadi.' Mtume ﷺ alisimama juu ya Mimbar, akamsifu na kumtukuza Allah (SWT), kisha akasema: 'Kuna nini kwa afisa tuliyemteua anakuja na kusema: Hii ni yenu, na hii imenipewa mimi kama zawadi? Kwa nini hakukaa nyumbani kwa baba yake au mama yake ili aone kama atapewa zawadi au la? Kwa yule ambaye mikononi mwake mna roho ya Muhammad ﷺ, hakuna hata mmoja wenu atakayepata kitu kama hicho ila atakuja nacho shingoni mwake siku ya Kiyama, iwe ni ngamia anayetoa povu, au ng'ombe anayeguna, au kondoo anayebeuka!' Kisha akainua mikono yake juu mpaka tukaona nywele za makwapa yake mawili, akasema mara mbili: 'Ee Allah (SWT), je, nimefikisha?'"

Any property presented to the governors, officials, judges or civil servants by way of gifts or donations is considered as bribery and it is not allowed for the persons listed to accept it. There is no reason for a person to present such a gift to these officials unless he has an interest he wishes to pursue or if he wishes to gain some kind of favour. Gifts and donations to governors, officials, judges and civil servants are considered illicit property (Ghulul) and lead to Hellfire. There has come explicit prohibition from the Prophet (saw) about accepting such gifts. Al-Bukhari and Muslim narrated from Abu Hamid As-Sa’idi, he said: “The Prophet (saw) appointed a man from Banu Asad, known as ibnul- Lutbiyya, over the Sadaqah.When he returned he said: ‘This is for you and this has been gifted to me.’ The Prophet (saw) stood on the Mimbar, praised and commended Allah (swt) then said: ‘What is wrong with the official we appointed that he comes and says: This is for you and this has been gifted to me.Why did he not sit in his father’s or mother’s house to see if he would get any gifts or not? By the One in whose hand the soul of Muhammad (saw) lies, none of you will obtain anything of the like save that he will come bearing it on his neck on the Day of Judgement, whether a foaming camel or a mooing cow or a bleating sheep!’ Then he raised his arms upwards until we saw the hair of his two armpits and said twice: ‘O Allah (swt), have I conveyed?’”.

Kwa hiyo, kila mali inayotolewa kama zawadi au msaada kwa magavana, maafisa, majaji na watumishi wa umma inachukuliwa kuwa imepatikana kwa njia isiyo halali na si mali inayomilikiwa kisheria. Lazima itaifishwe na kuwekwa katika Bait ul-Mal ya Waislamu.

Hizi ni mali na ardhi zilizochukuliwa na watawala, magavana, maafisa, jamaa zao au watumishi wa umma kutoka kwenye mali na ardhi ya Serikali au ya watu, kwa nguvu, kwa mamlaka na kwa kutawala, kutokana na uwezo na nafasi ya mtawala. Mali yoyote iliyochukuliwa kwa mojawapo ya njia hizi, iwe ni mali na ardhi ya Serikali au ya watu, inachukuliwa kuwa imepatikana kwa njia isiyo halali na si mali inayomilikiwa kisheria. Unyakuzi wote kama huo unachukuliwa kuwa dhuluma (Zulm), na dhuluma ni Haramu na ni giza siku ya Kiyama. Pia inachukuliwa kuwa mali ya haramu (Ghulul) ambayo ni ya Moto wa Jahannamu. Mtume ﷺ amesema: “Yeyote atakayechukua chochote katika ardhi kwa njia isiyo halali, atazama chini hadi tabaka saba za ardhi siku ya Kiyama.” Katika riwaya nyingine: “Yeyote atakayechukua shubiri moja ya ardhi kwa dhuluma, atavishwa kwenye shingo yake kama kola ya tabaka saba za ardhi siku ya Kiyama” (imepokewa na Mashaykh wawili). Kutoka kwa Aisha, alisema kwamba Mtume ﷺ alisema: “Yeyote atakayechukua kwa dhuluma shubiri moja ya ardhi, Allah (SWT) atamvisha shingoni mwake kola ya tabaka saba za ardhi” (wamekubaliana juu yake).

These are the properties and lands seized by the rulers, governors, officials, their relatives or civil servants from the State’s or people’s properties and lands by coercion, authority and domination due to the ruler’s power and position. Any property seized in any of these ways, whether of the State’s or people’s properties and lands, is considered illegally acquired and is not legally owned. All such seizures are considered injustice (Zulm) and injustice is Haram and darkness on the Day of Judgement. It is also considered illicit property (Ghulul) that belongs to Hellfire. The Prophet (saw) said: “Whoever takes anything from land illegitimately he will be sunk on the Day of Judgement down to seven earth’s.” In another narration: “Whoever takes a hand span of land unjustly it will be put around his neck as a collar of seven earths on the Day of Judgement” (narrated by the two Shaikhs). From Aiesha, she said “that the Prophet (saw) said: ‘Whoever takes unjustly a hand span of land Allah (swt) will put around his neck a collar of seven earth’s’”(agreed upon).

Ikiwa mali na ardhi zilizotwaliwa ni mali za watu ambao wamiliki wao wanajulikana, basi lazima zirudishwe kwao. Ikiwa wamiliki wake hawajulikani, basi lazima ziwekwe katika Bait ul-Mal. Ikiwa ni mali ya Dola, basi lazima zirudishwe kwa hakika katika Bait ul-Mal. Alipokalia Ukhalifa 'Umar bin Abdul Aziz, alirudisha mali zote na ardhi zote ambazo Banu Umayyah walizitwaa kutoka mali ya Dola au mali za watu, kuziweka katika Bait ul-Mal ya Waislamu, isipokuwa zile alizozirudisha kwa wamiliki wake, kwa kuwa walikuwa wanajulikana. Pia aliwanyang'anya Banu Umayyah posho zao za ardhi walizopewa pamoja na kila walichokuwa wamekitwaa, kwa kuwa aliona kwamba walivitwaa kwa nguvu ya madaraka yao na kwa njia zisizo halali, hivyo havikuwa mali yao kihalali. Alianza yeye mwenyewe, akitoa fedha zake zote, mali zake, wanyama wake wa kupanda, manukato na vitu vyake vyote, ambavyo baadaye aliviuza kwa Dinari 32,000, na kuviweka katika Bait ul-Mal.

Hii ni mali yoyote inayopatikana na magavana, maafisa na watumishi wa umma kupitia wakala na udalali kutoka kwa kampuni au watu wa nje au wa mikoani, kama malipo ya kupewa mikataba au shughuli kati yao na Serikali. Mali yoyote inayopatikana kwa njia hii inachukuliwa kuwa haramu na ya kiharamu, hivyo haimilikiwi kisheria. Lazima iwekwe katika Bait ul-Mal ya Waislamu kwa kuwa ilipatikana kwa njia isiyo halali. Kutoka kwa Mu’adh bin Jabal, alisema: “Mtume ﷺ alinituma Yemen. Nilipoondoka, alinituma mtu kunifuata ili aniite nirudi, nikarudi. Akasema: ‘Je, unajua kwa nini nimekuita? Usichukue chochote bila ruhusa yangu, kwani hicho ni haramu, na yeyote atakayechukua chochote kwa njia isiyo halali atakibeba alichokichukua siku ya Kiyama. Kwa sababu hii nimekuita, basi nenda sasa kwenye kazi yako.’”

This is any property acquired by the governors, officials and civil servants via agency and brokerage from foreign or regional companies or individuals in exchange for contracting deals or undertakings between them and the State. Any property acquired through this means is considered illicit and Haram so it is not legally owned. It must be placed in Bait ul-Mal of the Muslims as it was illegitimately acquired. From Mu’az bin Jabal, he said: “The Prophet (saw) sent me to Yemen. As I went away, he sent someone after me to call me back so I returned. He said: ‘Do you know why I sent for you? Do not acquire anything without my permission for it is illicit, and whoever acquires anything illicitly he will bear what he acquired on the Day of Judgement. For this I called you, so go now to your work.’”.

Wakala na udalali ni fedha zinazotolewa na makampuni na watu binafsi kwa magavana, maafisa na watumishi wa umma, ambao huwalipa bila ujuzi wa Serikali na nyuma ya mgongo wake, kama rushwa. Hutumika kuwezesha makampuni au watu binafsi kufanikisha mikataba au ahadi za kutekeleza miradi kwa namna iliyopangwa kufikia maslahi yao, si maslahi ya Serikali au Ummah.

Agency and brokerage are funds from companies and individuals to governors, officials and civil servants who remunerates them without the State’s knowledge and behind her back, like bribery. It is used to facilitate companies or individuals contracting bargains or commitments to undertake projects in a manner calculated to achieve their interests, not the interests of the State or Ummah.

Hii ni mali iliyoibiwa na magavana, maafisa au watumishi wa umma kutoka katika mali ya Serikali iliyowekwa chini ya usimamizi wao ili kutekeleza majukumu yao au kusimamia mitambo, miradi na mambo mengine yanayohusiana na maslahi au huduma za Serikali. Pia, hujumuisha kile kinachochukuliwa kutoka kwa wananchi na maafisa wa posta, telegrafu, simu au mawasiliano ya simu, pamoja na maafisa wa idara nyingine, kwa kiasi kinachozidi viwango vilivyowekwa, kwa njia ya udanganyifu, hila au kughushi. Fedha zote hizi zilizopatikana kwa wizi wa mali za Serikali au kwa njia ya kuwadanganya watu na hila huchukuliwa kuwa mapato ya Haram yasiyo halali kisheria. Mali hii haramu lazima itaifishwe na kuwekwa katika Bait ul-Mal.

This is the property embezzled by governors, officials or civil servants from the State property placed under their control to fulfil their duties or supervise installations, projects and other things related to the State’s interests or utilities. Linked to this is what is taken from the people by postal, telegraph, telephone or telecommunications officials, as well as officials of other departments, in excess of the established rates by way of tricking them, deceit or forgery. All these funds acquired through embezzlement from State properties or by the way of tricking people and deceit is considered Haram acquisitions that are not legally owned. These are considered illicit property that must be confiscated and placed in Bait ul- Mal.

Ikiwa 'Umar ibn Al-Khattab alimshuku gavana au afisa yeyote, alikuwa akichukua mali zake zilizozidi kiasi kilichowekwa kwake, au kuigawanya kati yake na Serikali. Alikuwa akihesabu mali ya magavana na maafisa kabla na baada ya kuteuliwa kwao. Ikiwa alikuta fedha za ziada au akaingiwa na shaka, alichukua mali yao yote au nusu yake na kuiweka katika Bait ul-Mal. Alifanya hivyo kwa Abu Sufyan aliporudi kutoka kwa mwanawe Mu'awiya, ambaye alikuwa gavana wa 'Umar huko Ash-Sham. Abu Sufyan alikuwa amekuja kumsalimia 'Umar. Basi 'Umar, baada ya kushuku kwamba Mu'awiya alimpa baba yake fedha alipokuwa anarudi, alimwambia: "Tulipe fidia, Ee Abu Sufyan." Abu Sufyan akajibu: "Hatukupata chochote hata tukulipe fidia." Basi 'Umar akanyoosha mkono wake kwenye pete iliyokuwa mkononi mwa Abu Sufyan na kuichukua kutoka kwake. Kisha akaituma pete hiyo kwa mjumbe (ﷺ) kwenda kwa Hind, mke wa Abu Sufyan. Alimwamuru mjumbe (ﷺ) amwambie, akimnukuu Abu Sufyan: "Tafuta mifuko miwili ya tandiko niliyokuja nayo na uitume." Haukupita muda mrefu mjumbe (ﷺ) akarudi na mifuko miwili ya tandiko iliyokuwa na Dirham 10,000, na 'Umar akaziweka katika Bait ul-Mal.

If ‘Umar ibn Al-Khattab suspected a governor or official, he would confiscate his properties that exceeded the amount specified for him or divide it between him and the State. He used to count the wealth of the governors and officials before and after their appointment. If he found extra funds or became suspicious, he confiscated their wealth or took half of it and placed it in Bait ul-Mal. He did this with Abu Sufyan when he returned from his son Mu’awiya who was ‘Umar’s governor in Ash-Sham. Abu Sufyan had come to greet ‘Umar, so ‘Umar, after he had suspected that Mu’awiya had presented funds to his father on his return, said to him: “Recompense us, O Abu Sufyan.” Abu Sufyan replied: “We did not obtain anything such that we should recompense you.” So ‘Umar extended his hand to the ring on Abu Sufyan’s hand and took it from him. He then sent the ring with a Messenger (saw) to Hind, Abu Sufyan’s wife. He commanded the Messenger (saw) to say to her quoting Abu Sufyan: “Look for the two saddlebags that I came with and send them.” There was no delay before the Messenger (saw) returned with the two saddlebags containing 10,000 Dirhams, so ‘Umar placed them in the Bait ul-Mal.

Miongoni mwa vyanzo vya mapato ya Bait ul-Mal ni faini zinazowekwa na Dola kwa wale wanaotenda makosa au kukiuka sheria, mifumo ya utawala au kanuni. Faini zimeanzishwa na Sunnah. Amru bin Shu’aib amesimulia kutoka kwa baba yake, kutoka kwa babu yake Abdullah bin Amru bin al ‘As, kwamba Mtume wa Allah ﷺ aliulizwa kuhusu matunda yanayoning'inia kwenye mti, akajibu: “Mwenye kula kwa sababu ya haja, bila kuchukua kitu pamoja naye, basi hakuna lawama juu yake. Lakini mwenye kuchukua chochote akaondoka nacho, basi atawekewa faini sawa na mara mbili ya thamani yake kama adhabu.” Pia imepokewa kwamba Nabii ﷺ alisema: “Mwenye kumfanya ngamia aliyefungwa apotee, atatozwa faini sawa na thamani yake pamoja na kiasi kingine kama hicho.” Vilevile, faini inachukuliwa kutoka kwa mtu anayekataa kulipa Zakat, nusu ya mali yake kama adhabu ya ziada juu ya Zakat aliyolazimishwa nayo, kutokana na kauli ya Nabii ﷺ: “na mwenye kuzuia, basi nitachukua hiyo pamoja na nusu ya mali yake.” Yote haya yanaonyesha uhalali wa kuweka faini kama adhabu ya kuadhibu. Ni jukumu la Khalifah kuamua aina za makosa na ukiukaji ambao faini huwekwa kwayo, kiasi cha faini hizi ikiwa ni pamoja na kikomo cha juu na cha chini, na yeye huwalazimisha magavana, maafisa, majaji na watumishi wa umma kuzingatia hayo. Vinginevyo, Khalifah anaweza kuiachia jukumu la kuyaamua kwa Ijtihad ya magavana, maafisa, majaji na watumishi wa umma. Ni juu ya Khalifah kuchagua lipi lililo bora, katika kusimamia mambo ya Waislamu kwa mujibu wa Ijtihad yake mwenyewe.

Among the sources of income for the Bait ul-Mal are the fines imposed by the State upon those who commit offences or contravene laws, administrative systems or regulations. Fines are established by the Sunnah. Amru bin Shu’aib narrated from his father from his grandfather Abdullah bin Amru bin al ‘As that the Messenger of Allah (saw) was asked about fruits hanging on a tree so he answered: “Whoever eats out of need, without taking something with himself then there is nothing against him. But whoever leaves taking with him anything then a fine equal to double of its value is imposed as a punishment.” It was also narrated that the Prophet (saw) said: “The one who causes a tethered camel to stray is fined its equivalent plus the same again.” Similarly, a fine is taken from the abstainer of paying Zakat half of his wealth as chastisement above the Zakat obliged upon him due to the Prophet (saw) saying: “and whoever prevented it then I will take it plus half of his wealth.” All this indicates the legality of imposing fines as a chastising punishment. It is for the Khalifah to determine the types of offences and contraventions for which fines are imposed, the amount of these fines including upper and lower limits, and he obliges the governors, officials, judges and civil servants to adhere to these. Alternatively the Khalifah may leave the responsibility of determining them to the Ijtihad of governors, officials, judges and civil servants. It is up to the Khalifah to choose which is best, in looking after the affairs of the Muslims according to his own Ijtihad.