Kifungu kilichotangulia kilijadili maadili ya sadaka na nafasi yake katika jamii; kifungu hiki kinashughulikia upande wa pili, wa giza, wa mzunguko wa fedha, yaani riba, au kwa kutumia istilahi ya Kiislamu, ribā. Wakati sadaka inaashiria kutoa, ukarimu, utakaso, ukuaji, ushirikiano na ustawi wa pamoja wa kijamii, riba inaashiria ubahili, tamaa na kujikweza kwa ubinafsi.
The preceding passage discussed the ethics of charity and its role in society; the present passage deals with the opposite, dark side of the circulation of money, namely, usury, or to use the Islamic term, ribā. While charity denotes giving, generosity, purification, growth, cooperation and mutual social welfare, usury signifies stinginess, greed and self-aggrandizement.
Sadaka ni kutoa mali ya mtu bila kutarajia malipo wala kurudishiwa chochote, wakati riba ni kudai malipo ya ziada juu ya pesa inayodaiwa, ambayo mara nyingi hulipwa kwa jasho na damu ya mkopaji, bila kujali kama amepata faida kutokana na mkopo huo au la.
Charity is giving of one’s wealth without any expectation of recompense or repayment, while usury is the exaction of a charge over and above money owed, which is usually paid for out of the sweat and blood of the borrower, regardless of whether he profits as a result of the loan or not.
Huenda ni jambo la maana kwamba sura hii inajadili riba mara tu baada ya kueleza mada yenye kupendeza kama sadaka, ili kuonyesha tofauti kali kati ya mambo hayo mawili, na athari zake kwa watu na jamii.
It is perhaps significant that the sūrah should discuss usury immediately after dealing with a pleasant subject such as charity, in order to highlight the sharp contrast between the two, and their effects on people and society.
Hakuna suala lingine ambalo limelaaniwa na kukemewa kwa nguvu zaidi katika Qur'ani kuliko riba; wala hakuna jambo lililotolewa onyo kali zaidi, likieleza adhabu ya kutisha. Mwenyezi Mungu ametakasika kwa hekima yake isiyo na mipaka. Kwani, ingawa lilikuwa mojawapo ya maovu yaliyoenea sana katika zama za giza za kabla ya Uislamu, sehemu nyingi za madhara yake zimejulikana vizuri zaidi katika jamii yetu ya kisasa. Ni leo tu, kwa kuangalia mateso makubwa ya binadamu, ndipo tunaweza kuthamini sababu za msimamo thabiti wa Qur'ani dhidi ya uovu huu. Leo tuko katika nafasi bora hata kuliko watu wa Uarabuni kabla ya Uislamu kuelewa hekima ya Mungu iliyo nyuma ya kanuni hizi, na jinsi Uislamu unavyofaa kwa kupanga jamii ya binadamu. Katika ulimwengu wa leo, tuna dalili na ushahidi wote tunaohitaji ili kufafanua na kuthibitisha maneno ya Qur'ani.
No other issue has been condemned and denounced so strongly in the Qur’ān as has usury; nor has any practice come in for stronger warnings, spelling out fearful doom. Infinite is God in His wisdom. For, although it was one of the most pervasive evils during the pre- Islamic Dark Ages, most of its destructive aspects have only become better known in our modern society. Only today, in the light of widespread human suffering, can we appreciate the reasons behind the Qur’ān’s determined onslaught on this evil practice. Today, we are better placed than even the people of pre-Islamic Arabia to understand God’s wisdom underlying these principles, and the suitability of Islam for the organization of human society. In today’s world, we have all the signs and evidence we need to explain and confirm the words of the Qur’ān.
Tunaona ni maafa na mateso kiasi gani mfumo wa kifedha unaotegemea riba umeleta duniani, pamoja na uharibifu wa siri uliofanywa kwa maadili, dini, afya na nguvu za kiuchumi za jamii ya kisasa. Kama Qur’ani inavyosema, tunashuhudia vita vilivyoongozwa na Mungu dhidi ya watu binafsi, makundi, mataifa na nchi zote zinazoendelea kupuuza amri za Mungu kuhusu utendaji wa riba katika namna zake mbalimbali.
We can see what havoc and what misery a usury-based financial system has brought upon the world, as well as the insidious destruction it has caused to the morals, religion, health and economic strength of modern society. As the Qur’ān says, we are witnessing a divinely-inspired war against all individuals, groups, nations and states that persist in defying God’s commands concerning the practice of usury in its various disguises.
Kifungu kilichojadiliwa katika Sura ya 18 kiliweka kanuni za msingi za kutoa sadaka, kwa ajili ya Mwenyezi Mungu, kama sehemu muhimu ya mfumo wa kijamii na kiuchumi wa Kiislamu ambao Mungu amewachagulia jumuiya ya Waislamu. Kinatumika kama mfano kwa wanadamu wengine kuiga na kufaidika nao. Kinawasilishwa kama mbadala wa mfumo mbaya na usio wa kibinadamu unaotegemea riba.
The passage discussed in Chapter 18 laid down the basic principles for giving to charity, for the sake of God, as an important part of the Islamic social and economic system God has chosen for the Muslim community. It serves as a model for the rest of mankind to emulate and enjoy. It is presented as an alternative to a wicked and inhumane system based on usury.
Basi, tuna mifumo miwili tofauti ya kijamii na kiuchumi: mfumo wa Kiislamu na mfumo usio wa Kiislamu unaotegemea riba. Mifumo hii imejengwa juu ya mifumo tofauti kabisa ya thamani na mitazamo ya dunia. Haiwezi kamwe kupatanishwa, kwa kuwa kila mmoja unaelekea upande kinyume kabisa na mwingine na unalenga kufikia malengo tofauti.
We, thus, have two contrasting socio-economic systems: the Islamic system and the usury-based un-Islamic system. They are based on totally different value systems and views of the world. They can never be reconciled, as each leads in a completely opposite direction to the other and aims to achieve different ends.
Mfumo wa kiuchumi ambao Uislamu unauhimiza, kama mtazamo wake wa jumla juu ya maisha, umejengwa juu ya dhana ya msingi kwamba Mungu ndiye Muumba na Bwana asiyepingwa wa kila kilichopo. Mungu amefanya agano na wanadamu na kumkabidhi binadamu majukumu na wajibu fulani duniani. Amempa zana, vifaa na njia ambazo kwazo anaweza kutumia mamlaka yake na hiari yake. Sharti kuu la agano la Mungu na mwanadamu ni kwamba mwanadamu aishi na kutenda kulingana na sheria za Mungu. Ni vitendo, maadili, mienendo au shughuli za kidini zinazofanywa kulingana na sheria ya Mungu pekee ndizo zitakazokubalika na kuwa halali. Kulazimishwa kwa shughuli kama hizo kwa nguvu kunakataliwa na kulaaniwa kama dhulma. Mungu ndiye mtawala na hakimu wa mwisho, na mamlaka ya kibinadamu ya kidunia yanatokana na kufuata sheria yake na kanuni yake ya maisha, ambayo binadamu wamefungwa nayo kwa agano lao na Yeye.
The economic system Islam advocates, like its overall view of life, is based on the fundamental concept that God is the Creator and the undisputed master of all that exists. God has struck a deal with mankind and delegated to man certain duties and responsibilities on earth. He provided him with the tools, the materials and the means by which he can exercise his authority and freewill. The main proviso of God’s covenant with man is that man should live and behave according to God’s laws. Only actions, morals, dealings or religious activities conducted according to God’s law will be sanctioned and valid. The imposition of such activities by duress is rejected and condemned as injustice. God is the ultimate ruler and arbiter, and temporal human authority is derived from adherence to His law and code of living, to which human beings are bound by their covenant with Him.
Kipengele kingine cha agano la Mungu na mwanadamu kinaeleza kwamba waumini lazima wajali ustawi wa kila mmoja wao na kugawana faida za kile ambacho Mungu amewapa wote. Hii haimaanishi umiliki wa pamoja kwa maana ya Kimarx, bali umiliki binafsi unaowajibika na wenye kanuni. Wale walio nacho wanapaswa kuwagawia wale wasio nacho, na wote wanatakiwa kwa usawa kutafuta kazi na kujipatia riziki yao kulingana na uwezo wao. Hakuna mwanajamii mwenye uwezo anayepaswa kuishi kwa kutegemea wengine au kuwa mzigo kwa jamii. Ili kuunga mkono mfumo huu wa ustawi wa jamii, Uislamu umeweka zakāt kuwa wajibu uliowekwa kwa wenye mali, na umehimiza sadaka ya hiari isiyo na kikomo.
Another provision of God’s covenant with man stipulates that believers must look after one another’s welfare and share the benefits of what God has provided for all of them. This does not mean common ownership in the Marxist sense, but responsible and regulated private ownership. Those who have should share with those who have not and all are equally required to seek work and earn their living according to their ability. No capable member of society should live off someone else or become a burden on the community. To support this system of social welfare, Islam has set up zakāt as a fixed obligation on the well- off and encouraged voluntary charity without limits.
Mungu pia amemshauri mwanadamu atafute kiasi na aepuke matumizi makubwa na maisha ya anasa. Hili lingehakikisha matumizi yenye busara ya mali na kubaki kwa fedha za kutosha kwa ajili ya kutoa zakāt na kuchangia katika shughuli za hisani.
God has also advised man to seek moderation and avoid lavish spending and extravagant living. This would ensure sensible employment of wealth and a surplus of funds for the payment of zakāt and a contribution to charitable causes.
Waislamu wanatakiwa kuwekeza fedha zao na kutafuta ukuaji na maendeleo ya mali yao, kwa njia halali na zenye uadilifu, bila kuwanyonya wengine wala kuvunja haki zao. Zaidi ya hayo, hairuhusiwi kujaribu kuharibu, kwa namna yoyote ile, mzunguko wa haki na wenye afya wa mtaji na mali katika jamii. Qur'ani inasisitiza kwamba mali "isiwe mzunguko kwa matajiri miongoni mwenu tu." (59:7)
Muslims are required to invest their money and seek the growth and development of their wealth, by scrupulous and legitimate means, without exploiting others or encroaching on their rights. Besides, it is not allowed to try to pervert, in any way, the fair and healthy circulation of capital and wealth in society. The Qur’ān stresses that wealth “should not be left to circulate only among the rich of you.” (59:7)
Mwenyezi Mungu pia ameamuru uaminifu wa nia na vitendo, na uadilifu wa malengo na njia. Ameweka kanuni na maadili ambayo yanapaswa kuzingatiwa katika uwekezaji na uendelezaji wa mali, ili yasihujumu dhamiri au maadili ya mtu binafsi, wala kudhoofisha maisha na ustawi wa jamii. Kanuni hizi zimewekwa kulingana na falsafa ya jumla ya maisha ya Uislamu na mtazamo wake wa dunia, na sambamba na masharti ya agano la Mwenyezi Mungu na mwanadamu, ambalo linaongoza wigo mzima wa matendo na shughuli za binadamu duniani.
God has also enjoined honesty of intention and action and the integrity of ends and means. He has laid down rules and ethics that should be observed in the investment and development of wealth so as not to compromise the conscience or morals of the individual, or undermine the life and welfare of the community. These principles are laid down in accordance with Islam’s overall philosophy of life and worldview, and in line with the terms and conditions of God’s covenant with man that governs the whole range of human actions and activities in this world.
Hivyo tunaona kwamba riba kama chombo cha kiuchumi inapingana moja kwa moja na misingi ya msingi kabisa ya Uislamu, kwa kuwa inatokana na kukataa kabisa nafasi ya Mungu na kutupilia mbali kanuni zote na malengo ambayo mfumo wa kimungu wa maisha umejengwa juu yake.
Thus we can see that usury as an economic instrument conflicts directly with the very basic concepts of Islam, because it is based on the total rejection of God’s role and the dismissal of all the principles and aims on which the divine code of living is founded.
Mfumo wa riba, au mfumo unaotegemea faida ya riba, unadhani kwamba kuna utengano kamili kati ya mapenzi ya Mungu na maisha ya binadamu, jambo linalopelekea hitimisho kwamba binadamu ndiye bwana mkuu wa dunia hii, asiyefungwa na wajibu wowote kwa Mungu wala na wajibu wa kuheshimu mafundisho au amri Zake. Pia unadhani kwamba binadamu yuko huru katika namna anavyojilimbikizia mali, anavyoifurahia na anavyoitumia, na kwamba katika jambo hili hana wajibu wowote kwa Mungu wala, kwa kweli, dhima yoyote kwa wengine; haingejali kama maelfu au mamilioni ya watu wangeteseka katika mchakato huo.
A usurious or interest-based system assumes a total divorce between the divine will and human life, leading to the conclusion that man is the absolute master of this world, not bound by any responsibility towards God or any obligation to respect His teachings or commands. It also implies that man is free as to how he accumulates, enjoys and uses wealth, and that in this regard he has no obligation whatsoever towards God or, indeed, any liability to others; it would not matter if thousands or millions of people were to suffer in the process.
Bila shaka sheria za kibinadamu wakati mwingine zinaweza kuingilia kati ili kudhibiti uhuru huu, kwa kuweka viwango vya riba ya kupindukia au kupiga marufuku baadhi ya mbinu za udanganyifu na haramu, lakini hilo kwa kawaida huamuliwa na maslahi ya wakati huo na mazoea ya jamii, badala ya kuzingatia kanuni iliyowekwa na mamlaka ya juu ya kimungu.
Of course man-made laws may occasionally intervene to curb this freedom by setting the rates of usury or banning certain fraudulent and illegal practices, but this is usually dictated by expediency and popular convention rather than by considerations of the principle laid down by a higher divine authority.
Mfumo unaotegemea riba umejengwa juu ya dhana potofu kwamba kukusanya na kufurahia mali, kwa njia yoyote ile, ndiyo lengo kuu la maisha ya binadamu. Hilo ndilo linaloeleza mbio zisizo na busara na za kikatili za kutafuta fedha, pamoja na israfu inayofuata.
A usury-based system is founded on the erroneous concept that the accumulation and enjoyment of wealth, regardless of the means, is the ultimate objective of human life, which explains the resulting reckless and vicious rush for money-making and prodigality.
Mfumo kama huu huleta mateso na taabu tupu kwa watu binafsi, jamii, na mataifa, wakati unawanufaisha wachache tu, yaani wakopeshaji wa fedha. Unaharibu muundo wa kimaadili na kisaikolojia wa jamii, na unaleta mizani potofu katika ugawaji wa mali na maendeleo ya kiuchumi. Matokeo yake, kama inavyofanyika hivi sasa, ni kwamba mamlaka na ushawishi vinajikusanya mikononi mwa watu wachache na taasisi, za kitaifa na kimataifa, ambao ni wenye tamaa, wasio waaminifu, na wenye nia mbaya. Hao ndio wanaovuna faida kubwa zaidi, lakini hawaheshimu wala kuthamini maadili ya kibinadamu na juhudi za binadamu.
Such a system brings nothing but misery and suffering upon individuals, communities, and nations, while it benefits only a few moneylenders. It undermines the moral and psychological fabric of society and creates a detrimental imbalance in the distribution of wealth and economic development, leading, as it is doing at present, to the concentration of power and influence in the hands of a few greedy, unscrupulous, and malevolent individuals and institutions, at national and international level, that reap the highest benefits but have no respect or regard for human values and human effort.
Watu hawa wenye nguvu na taasisi hizi sio tu zinadhibiti uchumi wa dunia na utajiri wa kimataifa, bali pia zina ushawishi mkubwa katika nyanja nyingine kadhaa za maisha kwa lengo la kuimarisha nafasi na hadhi yao duniani. Kwa kuwa hawana uaminifu wala kanuni na wanaidharau dini na maadili, ni kwa manufaa yao kudhoofisha imani ya kidini na kuhimiza kuporomoka kwa maadili, uasherati na matumizi makubwa kupita kiasi. Wanaendesha uchumi wa dunia kwa manufaa yao wenyewe, wakitengeneza na kuchochea mara kwa mara migogoro ya kiuchumi katika sehemu mbalimbali za dunia, na kuelekeza uzalishaji wa kiuchumi na viwanda mbali na maslahi ya pamoja ya dunia, kuelekea maeneo yatakayowapa faida kubwa zaidi na udhibiti wa utajiri wa kimataifa.
These powerful individuals and institutions not only control the world economy and international wealth, but they also wield enormous influence in several other walks of life with the aim of enhancing their role and position in the world. Since they are unscrupulous and unprincipled and look with disdain on religion and morality, it is to their advantage to undermine religious belief and encourage moral degradation, promiscuity and excessive spending. They manipulate the world economy for their own benefit, manufacturing and fuelling regular economic crises in various parts of the world and diverting economic and industrial production away from the common world interest to areas that will give them the greatest advantage and control of international wealth.
Hali hii ya janga imezidishwa zaidi na mafanikio ya vituo na vikundi hivi vya kifedha vyenye nguvu, kupitia ushawishi wao mkubwa katika ulimwengu wa siasa, uchumi, vyombo vya habari na burudani, katika kuunda hadithi ya kawaida inayokubalika kila mahali kwamba riba ni jambo jema na la kawaida katika uchumi, ambalo bila hilo hakungekuwa na ustawi wala ukuaji wa kiuchumi. Imedaiwa kwamba uchumi unaotegemea riba ndio unaohusika na mafanikio na maendeleo makubwa ya ustaarabu wa Magharibi wa kisasa, na kwamba wale wanaotaka kukomeshwa kwa riba ni waotaji na wapenda bora wasiokuwa na uhalisia, wanaosukumwa na mazingatio ya kimaadili na kidini, ambayo, yakipewa nafasi, yanaweza kuharibu mfumo mzima wa kiuchumi wa kisasa. Zaidi ya hayo, wale wanaokosoa mfumo wa uchumi unaotegemea riba kwa sababu hizi wanadhihakiwa na watu ambao kwa kweli ni wahanga wa mfumo huu huu. Mhanga mwingine wa mfumo wa riba ni uchumi wa dunia, ambao unalazimishwa kuelekezwa katika njia potofu na wenye riba wa kimataifa. Hivyo, unateseka kutokana na migogoro ya mara kwa mara iliyopangwa kwa makusudi, ili kuhakikisha kwamba faida zake zote zinavunwa na wenye riba hao, badala ya kuvunwa na binadamu wote kwa pamoja.
This catastrophic situation has been further exacerbated by the success of these powerful finance centres and groups, through their strong influence in the political, economic, media and entertainment worlds, to create the universal popular myth that usury is a good and natural aspect of the economy, without which there would be no economic prosperity or growth. It has been alleged that an interest- based economy is the one responsible for the tremendous achievements and progress of modern Western civilization, and that those calling for the abolition of usury are unrealistic dreamers and idealists motivated by moralistic and religious considerations that are capable, if given the chance, of corrupting the whole modern economic system. What is more is that those who criticize the interest- based economic system on these grounds are ridiculed by people who are in reality victims of this very system. Another victim of the system of usury is world economy which is forcibly set on the wrong course by international usurers. Thus, it suffers periodic, stage-managed crises to ensure that all its benefits are reaped by such usurers, rather than by humanity as a whole.
Baadhi ya wanauchumi wa Magharibi wametambua ukweli kwamba mfumo wa riba ni tishio, kwa mtazamo wa kiuchumi tu. Mmoja wa wakosoaji wakuu wa mfumo huo, Dr.
Some Western economists have recognized the fact that a usurious system is a threat, from the purely economic point of view. One leading critic of the system, Dr.
Schacht, aliyekuwa Gavana wa Benki Kuu ya Ujerumani, katika hotuba aliyoitoa mwaka 1953 mjini Damascus, alisema kwamba kwa kutumia operesheni ya kihisabati isiyo na mwisho ingewezekana kuonyesha kwamba jumla ya fedha zote taslimu duniani hatimaye huishia mikononi mwa wachache wa wanaoitwa walanguzi, kwa kuwa mkopeshaji mlanguzi hupata faida katika kila muamala, wakati mkopaji yuko katika hali ile ile ya kupata faida au kupata hasara. Kwa mantiki hiyo, basi, fedha hatimaye zitaishia kwa yule anayepata faida kila wakati. Sehemu kubwa ya mtaji wa leo iko chini ya udhibiti halisi wa watu wachache, maelfu tu; wakati wamiliki wa ardhi, wenye viwanda, wakulima na wafanyabiashara wanaokopa kutoka benki, pamoja na wafanyakazi na walaji wa kawaida, si zaidi ya wafanyakazi wanaofanya kazi kwa manufaa ya wale wanaomiliki na kudhibiti mtaji.
Schacht, a former Governor of the German Central Bank, in a speech given in 1953 in Damascus, said that with an infinite mathematical operation it would be possible to show that the total sum of all liquid money in the world ends up in the hands of a few usurers, because a usurer-lender gains in every deal while the borrower is equally liable to gain or lose. Logically, therefore, money will ultimately end up with the one who always gains. The majority of capital today is under the real control of a few thousand people; while landlords, industrialists, farmers and traders who borrow from the banks, as well as workers and ordinary consumers, are no more than labourers working for the benefit of those in possession and control of capital.
Hilo si kila kitu kibaya katika uchumi unaotegemea riba. Uhusiano kati ya wenye mitaji kwa upande mmoja, na wale wanaofanya biashara na viwanda kwa upande mwingine, umejengwa juu ya kutokuaminiana, mivutano na chuki. Wakopeshaji hujaribu kupata faida kubwa zaidi kwa kukopesha fedha zao, na hivyo wanapendelea kubana usambazaji wa fedha ili kusababisha kupanda kwa gharama ya kukopa. Hatimaye hili husababisha kudorora kwa uchumi, kuongezeka kwa ukosefu wa ajira, na kushuka kwa uwezo wa kununua wa mtu binafsi. Hali hii husababisha kupungua kwa mikopo ya viwandani, ambayo kwa upande wake huwalazimisha wakopeshaji kupunguza gharama ya kukopa, na mzunguko mpya wa ukuaji na ustawi huanza, ili tu kuongoza kwenye mdororo mwingine na mateso zaidi kwa wakopaji na walaji. Ni mduara huu mbaya wa kupanda na kushuka ndio unaosababisha migogoro ya kiuchumi ya kimataifa ya mara kwa mara.
That is not all that is wrong with a usury-based economy. The relationship between capitalists on the one hand, and those working in commerce and industry on the other, is based on mistrust, strife and resentment. Moneylenders try to make maximum gains by lending their money, and therefore favour a squeeze on the money supply to cause a rise in the cost of borrowing. This eventually leads td a slowdown in the economy, a rise in unemployment, and a fall in /the purchasing power of the individual. This creates a fall in industrial loans which, in turn, forces the moneylenders to reduce the cost of borrowing, and a new cycle of growth and prosperity begins, only to lead to another recession and more misery for borrowers and consumers. It is this vicious circle of boom and bust that brings about the regular international economic crises.
Katika uchumi wa namna hii, kila mlaji hulipa sehemu ya bei ya bidhaa kwa wakopeshaji wa riba, ingawa kwa njia isiyo ya moja kwa moja. Wenye viwanda na wafanyabiashara huzitoa gharama za ziada za kukopa kutoka mifukoni mwa walaji kwa kupandisha bei za bidhaa na huduma, hivyo kueneza mzigo huo juu ya kundi kubwa zaidi la watu. Mikopo ya serikali inayotumika kufadhili miradi ya umma pia hulipwa kwa kodi zinazoongezeka kila mara zinazowekwa juu ya sehemu ya watu wanaopata mapato, hivyo gharama hiyo inaenea tena kwa idadi kubwa ya watu.
In such an economy, every consumer pays part of the price of goods to the moneylenders albeit indirectly. Industrialists and traders take the extra cost of borrowing out of consumers’ pockets by raising the prices of goods and services, thus spreading the burden over the widest possible area. Government borrowing to finance public projects is also met by ever-rising taxes imposed on the earning sections of the population, spreading the cost again over large numbers of people.
Hili lilisababisha kuibuka kwa ukoloni, na bado ndilo chanzo kikuu cha vita na migogoro duniani leo.
This led to the rise of colonialism, and remains the root cause of war and conflict in the world today.
Tunapozingatia msimamo wa Uislamu kuhusu riba, ni lazima tukumbuke ukweli kadhaa muhimu.
When considering the Islamic attitude to usury, we must bear in mind a number of essential facts.
Mafundisho na maadili ya Uislamu, kama tulivyoona, yanapingana kabisa na uchumi wa riba. Hukumu zote zinazotolewa na 'maulamaa' rasmi katika nchi za Kiislamu, pamoja na hoja zinazotolewa kuonyesha kwamba riba inaweza kuingizwa katika mfumo wa Kiislamu, ni uongo mtupu unaolenga kuwadanganya umma.
The teachings and ethics of Islam, as we have seen, are in total conflict with a usurious economy. All the rulings, issued by the official ‘clergy’ in Muslim countries, and the arguments advanced to show that usury may be accommodated into the Islamic system, are pure humbug aimed at deceiving the public.
Mfumo wa riba ni laana kwa ubinadamu wote, si kimaadili na kidini tu, bali pia kiuchumi na kivitendo. Ni mfumo unaozaa huzuni na kuzuia ukuaji wa maelewano na utulivu katika jamii, licha ya ahadi yake ya udanganyifu ya ustawi.
The usury system is a curse on all humanity, not only ethically and religiously, but also economically and practically. It is a system that creates unhappiness and restricts the growth of harmony and stability in society, despite its deceptive promise of prosperity.
Mambo ya kimaadili na ya kivitendo yameunganishwa kwa namna isiyotenganishwa. Katika matendo yake yote, mwanadamu anatawaliwa na masharti ya agano la Mungu; yuko hapa akiwa na dhamira na wajibu, na atalazimika kutoa hesabu ya matendo yake Akhera. Mfumo wa kiuchumi wa Kiislamu lazima ujengwe juu ya kanuni za kimaadili na za kimaadili za kiutu. Kanuni hizo si nyongeza ya kupendeza tu ambayo inaweza kuachwa bila madhara katika maisha ya watu.
Moral and practical considerations are inextricably linked. In all his actions, man is governed by the terms of God’s covenant; he is here with a mission and a responsibility and will have to account for his actions in the hereafter. An Islamic economic system must be built on moral and ethical principles. Such principles are not a merely desirable addition that can be done without in people’s life.
Mfumo wa kiuchumi unaotegemea riba bila shaka utadhoofisha tabia ya kimaadili na kimaadili ya watu binafsi, hisia zao na hamu yao ya kusaidiana. Unahimiza tamaa, ubinafsi, uasherati na ubashiri. Katika ulimwengu wa kisasa, umefungua milango kwa aina za uwekezaji zenye uovu na uharibifu zaidi kuwahi kujulikana, kama vile biashara ya dawa za kulevya, ponografia, ukahaba, yote hayo katika harakati za kupata faida kubwa iliyohakikishwa. Fedha iliyokopwa haitumiwi kwa ajili ya kuwatumikia binadamu bali kwa ajili ya kuongeza faida, bila kujali asili ya biashara au njia zinazotumika kupata faida hiyo.
A usury-based economic system is bound to undermine the moral and ethical character of individuals, their feelings and their desire to help each other. It encourages greed, selfishness, lechery and speculation. In the modern world, it has opened the gates for the most sinister and corrupting forms of investment ever known, such as the drug trade, pornography, prostitution, all in pursuit of guaranteed astronomical profits. Borrowed money is not used in the service of humanity but for maximizing profit, regardless of the nature of the trade or the methods by which that profit is realized.
Uislamu ni njia kamili ya maisha. Mfumo wake wa kiuchumi unakataa kabisa haja ya riba, na unapanga maisha ya kijamii ya jamii kwa namna ya kuondoa riba kabisa. Wakati huo huo, unadumisha usawa na maendeleo ya kiuchumi, kijamii na kibinadamu katika jamii.
Islam is a comprehensive way of life. Its economic system completely discounts the need for usury and organizes the social life of the community in such a way as to eliminate usury altogether. At the same time it maintains the balance and progress of economic, social and human development in society.
Katika Uislamu, hakuna haja ya kuondolewa au kufutwa kwa taasisi zilizopo za kiuchumi na kifedha, kama vile benki na kampuni za kibiashara, ambazo zina nafasi muhimu katika maendeleo ya kiuchumi ya kisasa. Uislamu unaweza kuzirekebisha taasisi hizi na kuziwezesha kufanya kazi kwa kufuata kanuni na sheria zake zenye msingi thabiti na zenye kujenga ambazo unaziweka.
Under Islam, there is no need for the abolition or removal of existing economic and financial institutions, such as banks and commercial companies, which play a vital role in modern economic development. Islam can reform these institutions and enable them to function along the sound and constructive rules and regulations it lays down.
Muhimu zaidi, Waislamu lazima watambue kwamba ni jambo lisilowezekana kiakili kwa Mwenyezi Mungu Mtukufu kukataza kitu ambacho ni muhimu kwa kuendelea na kuhifadhiwa kwa uhai wa mwanadamu. Vilevile, hakuna desturi iliyo potovu kwa asili inayoweza kuwa ya lazima kwa mpangilio na maendeleo ya maisha ya binadamu. Muislamu anayemwamini kwa dhati Mungu kama muumbaji, mtunzaji na mdhibiti wa uhai na dunia hawezi kuwazia kwamba Mungu angekataza chochote kilicho muhimu, au kuagiza chochote kilicho chafu au cha aibu. Sababu za imani iliyoenea kwamba mifumo ya kiuchumi na kifedha inayotegemea riba zina chanzo chake katika ujinga, na katika propaganda chukivu iliyoendeshwa kwa utaratibu na mashirika na taasisi za kibepari na za wakopeshaji fedha. Hizi zinaendelea kutumia ushawishi wake mkubwa juu ya serikali, mashirika ya kisiasa ya kimataifa, na vyombo vya habari na taarifa vya binafsi na vya umma.
Most importantly, Muslims must realize that it is a conceptual impossibility that God Almighty should prohibit something that is vital for the perpetuation and preservation of human life. By the same token, no practice that is inherently corrupt could ever be essential for the organization and progress of human life. A Muslim who truly believes in God as the creator, preserver and controller of life and the world cannot conceive that God would forbid anything that is vital, or prescribe anything that is vile or obscene. The reasons for widespread belief in usury-based economic and financial systems can be traced to ignorance and the obnoxious propaganda systematically waged by capitalist and money lending lobbies and institutions. These continue to exert their pervasive influence on governments, international political organizations, and private and public media and information establishments.
Dai kwamba mifumo ya kiuchumi na kifedha ya kimataifa haiwezi kuwepo wala kufanya kazi bila riba ni hadithi ya uongo tu na uwongo mkubwa unaoendelezwa na makampuni makubwa na maslahi ya kimataifa yanayolinda faida zao. Uchumi usio na riba umewahi kuwepo na umefanya kazi kwa mafanikio makubwa. Kuufufua leo kunahitaji azma thabiti na juhudi za pamoja, zilizopangwa vizuri za kimataifa, angalau kutoka nchi za Kiislamu duniani, ili kurudisha matumaini ya utulivu, ustawi, furaha na amani na haki halisi katika dunia yetu siku zijazo.
The claim that the international economic and financial systems cannot exist or function without usury is simply a myth and a monstrous lie sustained by big business and international vested interests. Usury-free economies have existed and performed very successfully. To revive them today requires determination and a concerted, well-considered international effort by at least the Muslim countries of the world, in order to revive some hope of future stability, prosperity, happiness and real peace and justice in our world.
Haiko ndani ya upeo wa tafsiri hii kujadili kwa undani mbinu za kiutendaji za kutekeleza mfumo wa Kiislamu. Tutaangalia kwa karibu zaidi jinsi Uislamu ulivyofanikiwa katika kuondoa tabia hiyo mbaya ya riba.
It is beyond the scope of this commentary to discuss in detail the practical methods of implementing the Islamic system. We will only look more closely at how Islam succeeded in the eradication of that abominable practice of usury.