14.3 Udanganyifu wa Jinai - Mfumo wa Kiuchumi wa Uislamu | Quran Course

14.3 Udanganyifu wa Jinai - Mfumo wa Kiuchumi wa Uislamu | Quran Course

Hadithi hizi zilidai kuachwa kwa udanganyifu, jambo linaloonyesha kwamba katazo la udanganyifu lilikuwa la uamuzi wa wazi. Kwa hiyo, udanganyifu ni Haramu (umekatazwa). Lakini kwa kweli udanganyifu ulio Haramu ni ule wa jinai (yaani wa kupindukia), kwa sababu sababu ya kukataza udanganyifu ni kwamba ulikuwa ni udanganyifu katika bei; lakini hilo lisingeitwa udanganyifu kama lingekuwa dogo, kwani basi lingekuwa aina ya ustadi katika majadiliano ya biashara. Kwa hiyo udanganyifu huchukuliwa kuwa ulaghai tu pale unapokuwa wa kupindukia. Ikiwa ulaghai umethibitishwa, mtu aliyedanganywa ana chaguo la kubatilisha mauzo au kuyakamilisha, yaani, ikiwa ulaghai ulijitokeza katika mauzo basi mtu aliyedanganywa ana chaguo la kurudisha fedha na kuchukua bidhaa ikiwa yeye ndiye muuzaji, na kurudisha bidhaa na kuchukua fedha ikiwa yeye ndiye mnunuzi. Lakini hairuhusiwi kuchukua fidia, yaani tofauti kati ya bei halisi ya bidhaa na bei ya mauzo. Hii ni kwa sababu Mtume wa Allah ﷺ alimpa chaguo la kubatilisha mauzo au kuyakamilisha. Ad-Daraqutni ametaja kutoka kwa Muhammad bin Yahya bin Hibban kwamba alisema: Mtume wa Allah ﷺ alisema: "Mkinunua, sema hakuna udanganyifu, basi katika kila bidhaa mliyonunua mnayo chaguo baada ya usiku tatu kukubali (bidhaa) na hivyo kuishika, au kuirudisha kwa mwenyewe." Hili linaonyesha kwamba mtu aliyedanganywa ana chaguo; lakini chaguo hilo linathibitishwa kwa masharti mawili: la kwanza ni kutokujua bei wakati wa mkataba (au makubaliano), na la pili ni ongezeko au punguzo la kupindukia ambalo watu hawahusiki nalo wakati wa mkataba. Udanganyifu wa jinai ni ule ambao wafanyabiashara wanauona kuwa hivyo. Hii haipimwi kwa theluthi moja wala kwa robo ya bei, bali inaachwa kwa makadirio ya wafanyabiashara wa mji wakati wa kufunga mkataba; kwa sababu kiwango cha ongezeko na upungufu hutofautiana kulingana na aina za bidhaa na masoko.

These Ahadith demanded giving up deception, which indicates that forbidding of the deception was decisive. Therefore, deception is Haram (prohibited). But in fact, the deception that is Haram is the criminal (i.e.excessive) deception (or fraud), because the reason for prohibiting fraud is that it was a deception in the price; but this would not be called a deception if it was minute, as it would then be a form of skill in negotiation. So deception is only considered fraud if it was excessive. If fraud was proven, the deceived person has the choice to abrogate the sale or to conclude it i.e. if fraud appeared in the sale then the deceived person has the choice to return the money and take the commodity if He was the seller, and to return back the commodity and take the money if He was the purchaser. But He is not allowed to take the indemnity i.e. the difference between the actual price of the commodity and the sale price. This is because the Messenger of Allah (pbuh) gave Him the choice either to abrogate the sale or to conclude. Ad-Daraqutni mentioned from Muhammad ibn Yahya ibn Hibban that He said that the Messenger of Allah (pbuh) said: “If you purchased say there is no deception, then in every commodity you purchased you have the choice after three nights to accept (the commodity) and thus hold it or to return it back to its owner.” This indicates that the deceived person has the choice; but the choice is proved by two conditions: the first is the lack of knowledge of the price at the time of contract (or deal), and the second is the excessive increase or decrease with which people do not involve in deception at the time of contract. The criminal fraud is that which the traders consider as being so. This is not assessed by one third or by one fourth of the price, but it is rather left to the estimation of the traders in the town at the time of concluding the contract; because the amount of increase and decrease differs according to the types commodities and the markets.