14.2 Riba (Faida Haramu) - Mfumo wa Kiuchumi wa Uislamu | Quran Course

14.2 Riba (Faida Haramu) - Mfumo wa Kiuchumi wa Uislamu | Quran Course

Uhalisia wa riba ni kwamba faida ambayo mwenye riba huichukua ni unyonyaji wa juhudi za watu, ni malipo yasiyo na juhudi yoyote anayoitoa; na pesa ambazo riba inachukuliwa juu yake ni za faida iliyohakikishwa, isiyo na hatari ya hasara, jambo linalopingana na kanuni ya jumla isemayo: ‘Hasara huambatana na faida.’ Kwa hiyo, kuwekeza mali kwa ushirika, Mudharaba na ukulima wa kugawana mazao ndani ya masharti yake ni halali, kwa kuwa yananufaisha jamii na juhudi za watu wengine hazinyonywi; badala yake ni njia inayowawezesha kunufaika na juhudi zao wenyewe, na uwekezaji huu unaweza kupata hasara kama unavyoweza kupata faida, jambo tofauti na riba. Hata hivyo, kukataza riba kulikuwa kwa maandiko, bila kuelezwa sababu, na Hadithi za Mtume wa Allah ﷺ ndizo zilizoeleza bidhaa ambazo riba (ongezeko au punguzo) imekatazwa. Aidha, inaweza kujitokeza akilini kwamba mtu mwenye mali atazihifadhi kwa ajili yake mwenyewe, na huenda asiwe mkarimu wa kutosha kuikopesha kwa wenye uhitaji ili kukidhi mahitaji yao. Hitaji hilo litamlemea mhitaji, hivyo lazima kuwepo njia ya kukidhi hitaji hilo. Zaidi ya hayo, mahitaji siku hizi yamekuwa mengi na tofauti, na riba imekuwa msingi wa biashara, kilimo na viwanda. Kwa hiyo, benki zilianzishwa kushughulikia riba, na hakuna njia nyingine isipokuwa hizo, kama ambavyo hakuna njia nyingine isipokuwa wenye riba kukidhi mahitaji.

The true reality of usury is that the interest which the usurer takes is an exploitation of the effort of the people, and it is a recompense without spending any effort; and because the money on which usury is taken is of secured interest, not subject to any loss, is a matter which disagrees with the general rule which states: ‘Loss goes with the gain.’ Therefore, investing the property by partnership, Mudharaba and sharecropping within their conditions is allowed as the community benefits from them and the effort of other people is not exploited, but they are rather a means which enables them to benefit from their own effort, and this investment is subject to loss as it is subject to profit, a matter which is different than usury. However, prohibiting the usury was by the text, which was not reasoned, and the Ahadith of the Messenger of Allah (pbuh) explained the commodities in which usury (increase or decrease) is prohibited. Anyhow, it may occur to the mind that the person who possesses a property will keep it for himself, and He may not be generous enough to lend it to the needy in order to meet their needs. Such need will press on the needy person, so there should be a means to meet such need. Moreover, the needs, nowadays, have become numerous and varied, and usury became the foundation of trading, agriculture and industry. Therefore, banks were established to deal with usury, and there is no way other than them as there is no way other than usurers to meet the needs.

Mfumo wa sasa wa kiuchumi unapaswa kubadilishwa kabisa na kuondolewa, kwa mizizi na kwa ukamilifu, na kubadilishwa na mfumo wa uchumi wa Kiislamu. Mfumo huu ukiondolewa na kutumika mfumo wa Kiislamu, itaonekana kwa watu kwamba katika jamii ambayo Uislamu unatekelezwa, riba haionekani kuwa ya lazima, kwa sababu anayehitaji kukopa anahitaji kwa ajili ya kuishi au kwa ajili ya kilimo. Kuhusu hitaji la kwanza, Uislamu unalitimiza kwa kuhakikisha riziki ya kila raia. Kuhusu hitaji la pili, Uislamu unalitimiza kwa kuwakopesha wenye uhitaji bila riba. Ibn Hibban alisimulia kutoka kwa Ibn Mas'ud kwamba alisema: Mtume wa Allah ﷺ alisema: "Muislamu yeyote anayemkopesha Muislamu mwenzake mara mbili, hakika hilo litahesabiwa kuwa ni sadaka moja." Kuwakopesha wenye uhitaji kunapendekezwa, na kukopa hakuchukiwi, bali kunapendekezwa kwa sababu Mtume ﷺ alikuwa akikopa. Na kwa kuwa kukopa kupo, na kunapendekezwa kwa mkopaji na mkopeshaji, basi imedhihirika kwamba riba ni mojawapo ya madhara makubwa zaidi kwa maisha ya kiuchumi. Bali imedhihirika kwamba ni lazima kuiondoa riba na kuweka vizuizi imara kati yake na jamii kwa sheria na mwongozo kulingana na mfumo wa Uislamu.

The current economic system has to be changed completely and to be replaced, radically and completely, by the Islamic system of economics. If this system was removed and the Islamic system was applied, then it will appear to the people that in the society in which Islam is applied, usury does not appear to be necessary, because the one who needs to borrow, needs that for either living or farming. In regard to the first need, Islam meets it by securing the livelihood for every citizen. As for the second need, Islam meets that by lending to the needy without usury. Ibn Hibban narrated from Ibn Mas’oud that He said that the Messenger of Allah (pbuh) said: “Any Muslim who lends (to) another Muslim twice, surely it would be counted as one charity.” Lending to the needy is recommended and borrowing is not disliked, it is rather recommended because the Messenger of Allah (pbuh) used to borrow. And since borrowing exists, and it is recommended for the borrower and the lender, then it became apparent that usury is one of the most severe harms to economic life. It rather became obvious that it is necessary to eliminate usury and to establish thick barriers between it and the society by legislation and direction in accordance with the system of Islam.

Ikiwa riba ingeondolewa, basi hakungekuwa na haja ya benki zilizopo leo. Hazina ya Waislamu (Bait ul-Mal) itabaki kuwa mkopeshaji pekee wa mali bila riba, baada ya kubaini uwezekano wa kunufaika kutokana na mali hiyo. ’Umar ibn al-Khattab aliwapa wakulima wa Iraq mali kutoka Bait ul-Mal ili waweze kutumia ardhi yao. Hukm Shar’i inasema kwamba wakulima hupewa kutoka Bait ul-Mal mali zinazowasaidia kutumia ardhi yao, hadi mazao yakusanywe. Imam Abu Yusuf alisema: ‘Mhitaji hupewa mali kama mkopo kutoka Bait ul-Mal ambayo anaihitaji ili kufanya kazi katika ardhi yake.’ Kwa kuwa Bait ul-Mal hukopesha wakulima kwa ajili ya kilimo, hukopesha pia wengine kama mafundi wanaofanya kazi binafsi, au vitu wanavyoweza kuhitaji ili kujitegemea. ’Umar aliwapa wakulima kwa sababu walikuwa na uhitaji wa kutafuta riziki yao; kwa hiyo wakulima matajiri hawakupewa chochote kutoka Bait ul-Mal ili kuongeza uzalishaji wao. Kwa mfano wa wakulima, watu wengine wanaofanana nao katika uhitaji wa kujipatia riziki yao nao hupewa msaada. Mjumbe wa Allah ﷺ alimpa mtu kamba na shoka ili akate kuni kwa ajili ya kujipatia chakula chake. Hata hivyo, kuepuka riba hakutegemei kuwepo kwa jamii ya Kiislamu, wala kuwepo kwa Dola ya Kiislamu, wala kuwepo kwa mtu anayekopesha mali; bali riba ni Haramu na lazima iepukwe, iwe kuna Dola ya Kiislamu au haipo, iwe kuna jamii ya Kiislamu au haipo, na iwe kuna wanaokopesha mali au hawapo.

If usury was eliminated then there would be no need for the banks, which exist today. The Bait ul-Mal (treasury fund) will remain the only lender of property without interest after ascertaining the possibility of benefiting from the property. ’Umar ibn al Khattab gave the farmers in Iraq properties from the Bait ul-Mal to (help them) use their land’. The divine law (Hukm Shar’i) states that the farmers are given from the Bait ul- Mal properties which help them to use their land, until the crops are collected. Imam Abu Yusuf said: ‘The needy is given a property as a loan from the Bait ul-Mal which He needs in order to work in his land.’ As the Bait ul-Mal lends to farmers for agriculture, it lends to others like the craftsmen who carry out individual work or things they may need to maintain themselves. ’Umar gave to the farmers because they were in need to meet their own livelihood; so the rich farmers would not be given anything from the Bait ul-Mal to increase their production. By analogy with farmers, any other people similar to them in need for meeting their own livelihood are provided for. The Messenger of Allah (pbuh) gave a man a rope and an axe to cut wood for gaining his food. However, avoiding usury is not subject to the existence of the Islamic society, or the existence of the Islamic State, or the existence of the one who lends the property, rather usury is Haram and it must be avoided whether there is an Islamic State or not, and whether there is an Islamic society or not, or there are those who lend property or not.