Allah (swt) amempa kila mtu haki ya kuuza bidhaa yake kwa bei anayoitaka. Ibn Majah amepokea kutoka kwa Abu Sa'id kwamba alisema: Mtume wa Allah ﷺ amesema: "Biashara ni kwa ridhaa." Lakini kwa kuwa inawezekana Serikali (dola) ikalazimisha bei juu ya watu, Allah (swt) amekataza kupanga bei maalum za bidhaa kisha kulazimisha watu kufanya biashara (kuuza na kununua) kulingana nazo; kwa hiyo, kupanga bei kwa nguvu kumekatazwa.

Allah (swt) has left to everybody the right to sell his commodity at the price He likes. Ibn Majah has narrated from Abu S’aid, that He said, the Messenger of Allah (pbuh) said: “Selling (trading) is by consent.” But because it is possible that the State (government) may force pricing over the people, Allah (swt) prohibited it to set certain prices for commodities and then force people to trade (selling and buying) according to them; therefore, price-fixing was prohibited.

Bei elekezi (kupanga bei) ni pale mtawala au manaibu wake au yeyote mwenye mamlaka yoyote juu ya Waislamu anapowaamuru wafanyabiashara (wauzaji) wasiuze bidhaa isipokuwa kwa bei iliyoainishwa. Hivyo wanazuiwa kuongeza bei ili wasizipandishe, wala hawaruhusiwi kufanya biashara kwa bei ya chini kuliko hizi ili wasishindane na wengine. Yaani, wanazuiwa kuongeza au kupunguza bei iliyotajwa kwa ajili ya maslahi ya watu (Maslaha). Hii ina maana kwamba Dola inaingilia bei na kuweka bei fulani kwa bidhaa au baadhi yake, na inamzuia yeyote kuuza kwa bei ya juu au ya chini kuliko bei iliyopangwa, kwa kuwa inaona hilo ni kwa maslahi ya umma. Uislamu umekataza kupanga bei kabisa, kutokana na kile alichosimulia Imam Ahmad kutoka kwa Anas aliyesema: "Bei zilipanda wakati wa Mtume wa Allah ﷺ, basi wakasema, Ewe Mtume wa Allah, tungependa ungepange bei. Akasema: 'Hakika Allah ndiye Muumbaji, Mshikaji (Qabidh), Mkarimu (Basit), Mruzuku (Raziq), Mpangaji wa bei; na ninataka nikutane na Allah wala asiwepo mtu anayenidai (analalamika) kwangu kwa dhulma niliyomfanyia, si kwa damu wala mali.'" Pia Abu Dawud alisimulia kutoka kwa Abu Huraira, akisema: "Mtu mmoja alikuja akasema, Ewe Mtume wa Allah ﷺ, panga bei. Akasema: 'Bali Allah ndiye anayepunguza na kuongeza.'" Hadithi hizi zinaonyesha kwamba kupanga bei ni haramu na ni dhulma ambayo malalamiko yanawasilishwa kwa mtawala ili iondolewe. Na kama mtawala mwenyewe ndiye atakayepanga bei, atakuwa na dhambi mbele ya Allah (SWT), kwa kuwa ni kitendo kilichoharamishwa (Haram). Kila mtu miongoni mwa raia atakuwa na haki ya kulalamika kwenye Mahakama ya Matendo ya Dhulma (Mahkamat Al-Madhalim) dhidi ya mtawala anayepanga bei, awe ni gavana (Wali) au Khalifa. Atalalamika kwenye mahakama hii kuhusu kitendo hicho ili ihukumu dhidi yake na kuondoa dhulma hiyo (Madhlama).

Price-fixing is where the ruler or his deputies or anyone who holds any authority upon the Muslims orders the traders (merchants) not to sell commodities except with a specified price. Thus they are prevented from increasing the prices so they do not raise them up, nor are they allowed to trade with less than these prices so that they do not compete with others. That is to say, they are prevented from increasing or decreasing the stated price for the peoples’ interest (Maslaha). This means that the State intervenes in the prices and puts certain prices for the commodities or for some of them, and prevents anybody from selling with higher or lower than the fixed price, as it considers this to be for the public interest. Islam prohibited pricing absolutely, due to what Imam Ahmad narrated from Anas who said: “Prices increased at the time of the Messenger of Allah (pbuh), so they said, O Messenger of Allah, we wish would you price (fix the prices). He (pbuh) said: “Indeed Allah is the Creator, the holder (Qabidh), the Open-handed (Basit), the Provider (Raziq), the Pricer (who fixes prices); and I wish I will meet Allah and nobody demands (complains) of me for unjust act I did against him, neither in blood or property.” Also Abu Dawud narrated from Abu Huraira, He said, “A man came and said, O Messenger of Allah, fix prices. He (pbuh) said: “Rather Allah reduces and increases.” These Ahadith indicate that pricing is prohibited and is an unjust act against which a complaint is made to the ruler to remove it. And if the ruler himself did pricing He would be sinful in the sight of Allah (swt), because it is a prohibited (Haram) act. Every person of the citizens would have the right to complain to the Court of the Unjust Acts (Mahkamat Al-Madhalim) against the ruler who makes pricing, whether He was a governor (Wali) or Khalifah. He complains to this court about this act in order to judge against Him and remove this unjust act (Madhlama).

Kukataza kuweka bei ni jambo la jumla kwa bidhaa zote, kwa hiyo hakuna tofauti kati ya vyakula na vitu vingine. Hii ni kwa sababu Hadith zinakataza kuweka bei kwa ukamilifu, hivyo ni Hadith za jumla (A'am), na hakuna kitu kinachozizuia kuwa za vyakula pekee au za vitu vingine; kwa hiyo katazo la kuweka bei ni la jumla, na hivyo linajumuisha kuweka bei ya kitu chochote.

Prohibiting pricing is general for all commodities, so there is no difference between the foodstuffs and others. This is the case because the Ahadith forbid pricing absolutely, so they are general (A’am) Ahadith and there is nothing that qualifies them with the foodstuffs or others; so prohibition of pricing is general, which thus includes the pricing of anything.

Hakika ya bei ni kwamba ni haramu kubwa kwa umma chini ya hali zote, iwe katika hali ya vita au amani, na pia kwa kuwa inafungua soko lililofichika ambalo watu hufanya biashara bila kuonekana na serikali na mbali na usimamizi wake; soko hili huitwa soko nyeusi. Kwa hiyo, bei hupanda kiasi kwamba watu matajiri wangemiliki bidhaa kwa kuwatenga maskini. Zaidi ya hayo, kupanga bei kungeathiri matumizi, na hivyo kuathiri uzalishaji, na huenda kukasababisha mdororo wa kiuchumi. Aidha, watu wana udhibiti juu ya mali yao, kwa sababu umiliki wa mali unamaanisha kwamba wana udhibiti juu yake, ilhali kupanga bei kunamaanisha kuwawekea watu hajr (kuzuiwa kutumia mali yao) kwa nguvu, jambo ambalo haliruhusiwi isipokuwa kwa maandiko ya kimungu, na hayapo katika kesi hii. Kwa hiyo haijuzu kuwawekea watu hajr kwa kuweka bei maalum kwa bidhaa zao na kuwazuia kufanya biashara kwa bei ya juu au ya chini zaidi ya hapo.

The reality of pricing is that it is a grave Haram upon the nation under all circumstances, whether in the situation of war or peace, or as it opens a hidden market in which people trade unseen by the government and away from its supervision; a market which is called the black market. Therefore, the prices increase such that the rich people would possess commodities to the exclusion of the poor. Moreover, pricing would have an affect on consumption, thereby affecting the production, and may lead to an economic crisis. Furthermore, people have control over their property, because ownership of property means that they have control over it whereas, pricing means forcing interdiction (Hajr) over them, a matter which is not allowed except through a divine text which does not exist in this case. So it is not allowed to force interdiction (Hajr) over people by putting specific prices for their commodities and preventing them from trading with higher or lower than that.

Kuhusu bei zinazopanda wakati wa vita, au wakati wa mgogoro wa kisiasa, hili hutokana alimradi na bidhaa kutopatikana sokoni kwa sababu ya kuhodhiwa kama ukiritimba, au kwa sababu ya uhaba wake. Ikiwa kutokuwepo kwake kulitokana na ukiritimba, basi ukiritimba umekatazwa na Allah (SWT), na ikiwa kulitokana na uhaba wake sokoni, basi Khalifah, ambaye ameamriwa kusimamia mambo ya umma, lazima ajitahidi kuhakikisha bidhaa hizo zinapatikana sokoni kwa kuzileta kutoka sehemu nyingine, na hivyo atazuia bei zisipande.

In regard to the prices that rise at the time of war, or during a political crisis, this results from either the non-availability of the commodities in the market because of their being hoarded as monopoly or because of their shortage. If their absence was due to monopoly, monopoly was prohibited by Allah (swt), and if it was due to their shortage in the market, then the Khalifah, who is ordered to look after the affairs of the nation, must strive to make them available in the market by bringing them from other places, and thus He would prevent the prices from rising.

Katika mwaka wa njaa, ulioitwa mwaka wa Ramadha (majivu), njaa ilipotokea Hijazi pekee kutokana na uhaba wa chakula katika mwaka huo, na hivyo bei za vyakula zikapanda, 'Umar ibn Al-Khattab hakuweka bei za vyakula. Badala yake, aliamuru vyakula vipelekwe Hijazi kutoka Misri na ash-Sham; hivyo bei zikashuka bila haja ya kupanga bei.

In the famine year, which was called Ramadha (ashes) year, when famine occurred only in Hijaz due to food shortage in that year and thus food prices increased, ‘Umar ibn Al-Khattab did not fix the prices of the foodstuffs. Rather He ordered supplies of foodstuffs from Egypt and ash-Sham to be sent to the Hijaz; thus prices dropped without the need for pricing.