Moja ya haki za kutumia mali ni kutoa. Kutoa mali kunamaanisha kuitoa bila malipo, ilhali kutoa mali kwa malipo ya kitu kinachorudishwa hakuitwi kutoa (Infaq). Allah (SWT) anasema:

One of the rights of disposal is spending. Spending a property means granting it without return, while granting a property for something in return is not called spending (Infaq). Allah (swt) says:

"Tumieni katika njia ya Allah" [Al-Baqarah: 195] Yeye (SWT) amesema:

“Spend in the way of Allah” [Al-Baqarah: 195] He (swt) said:

"Na katika yale tuliyowaruzuku, wao hutoa" [Al-Baqarah: 3] Pia Yeye (SWT) amesema:

“And of that which We provided to them, they spend” [Al-Baqarah: 3] He (swt) also said:

"Mwenye uwezo na atoe kwa kiwango cha uwezo wake" [At-Talaq: 7],

“Let the one who is able to spend, spend the best He can” [At-Talaq: 7],

Uislamu una njia yake yenyewe, kwa hiyo umeweka namna za kutumia mali (Infaq) na kuweka vidhibiti vya namna hizi. Haukumwachia mmiliki wa mali uhuru usio na mipaka, kiasi kwamba aweze kuitumia mali yake apendavyo. Badala yake umeamua namna ya kutumia mali yake, wakati wa uhai wake na baada ya kifo chake.

Islam follows its own way, so it defined the ways of spending (Infaq) and put checks for these ways. It did not leave the property owner free in his disposal, in a way that He can spend his property as He likes. It rather determined the way of disposal of his property both during his life and after his death.

Mtu anavyoondoa mali yake kwa kuhamisha umiliki wake kwa mtu mwingine bila malipo, inaweza kuwa kwa kuyatoa kwa watu au kwa kuyatumia kwa ajili yake mwenyewe na kwa wale anaowajibika kuwatunza kifedha. Utoaji unaweza kufanyika wakati wa uhai wake, kama vile kutoa zawadi, kutoa hadiya, sadaka, msaada wa kifedha na nafaqah. Unaweza pia kufanyika baada ya kifo chake, kama vile wasia. Uislamu umeweka mipaka katika utoaji huu. Umewakataza Waislamu kutoa msaada au zawadi kwa adui wakati wa vita, katika chochote kinachoweza kuwaimarisha dhidi ya Waislamu. Hata sadaka kwa adui katika hali hiyo imekatazwa. Uislamu pia umemkataza Muislamu kutoa misaada, michango au zawadi isipokuwa akijihifadhia yeye mwenyewe na familia yake kile kinachowatosheleza na kuwaepusha na kutegemea wengine. Akifanya kinyume na hivyo, basi zawadi na msaada wake huo utabatilika. Mtume wa Allah ﷺ amesema: “Sadaka bora ni ile inayokufanya usiwe mhitaji, na anza kutoa sadaka kwa wale unaowatunza kifedha.” Imepokewa na Bukhari kutoka kwa Abu Hurairah. Ad-Darimi amepokea kutoka kwa Jabir bin Abdullah kwamba alisema: “Tulipokuwa pamoja na Mtume wa Allah ﷺ, mtu mmoja alimjia akiwa ameshika kipande cha dhahabu chenye umbo la yai, alichokipata katika moja ya vita. Ahmad amesema, kilikuwa katika moja ya migodi, na hilo ni sahihi. Yule mtu alisema, ‘Ee Mtume wa Allah, kipokee kutoka kwangu kama sadaka. Naapa kwa Allah sina mali nyingine isipokuwa hiki.’ Nabii ﷺ aligeuza uso wake mbali naye. Kisha yule mtu akaja upande wa kushoto wa Nabii ﷺ, akasema kama hapo awali, kisha akaja mbele yake na kurudia tena. Ndipo Nabii ﷺ akasema kwa hasira, ‘Niache nikipokee,’ akakitupa kwake kwa namna ambayo kama kingemgusa kingemuumiza au kumjeruhi, kisha akasema, ‘(Kwa nini) mmoja wenu (watu) anatoa mali yake yote kama sadaka kwa makusudi, wakati hana kitu kingine isipokuwa hicho, kisha anakaa kuomba kutoka kwa watu?’ Hakika sadaka hutoka katika kujitosheleza. Chukua yako, kwa maana sisi hatuna haja nayo.’ Yule mtu akachukua mali yake.”’ Kujitosheleza ambako mtu huviachia nafsi yake na familia yake ni kile kinachotimiza mahitaji yao ya msingi; hayo ni chakula, mavazi, makazi pamoja na anasa zinazochukuliwa kuwa za lazima kwake kulingana na kiwango chake cha kawaida cha maisha. Huo ndio kiasi cha mali kinachomtosheleza kulingana na kiwango cha kawaida kinachojulikana miongoni mwa watu wa aina yake. Hili hupimwa kulingana na mahitaji yake ya kawaida, huku kikidumisha kiwango cha maisha ambacho yeye, familia yake na watu wa aina yao wanaishi. Kuhusu alichosema Allah (swt):

The individual’s disposal of his property through transmitting his ownership to another person without return, could be through giving it to people or through spending it upon himself and upon those He is responsible to support them financially. Spending could be done during his life, like granting, gifting, charity, financial support and Nafaqah. It could also be after his death, like the will. Islam intervened in this spending, in such a way that it prevented the Muslims from granting or a gift given to the enemy, in case of war, in anything that strengthens them against Muslims. It even prevented Muslims from giving charity to the enemy in that case. Islam also prevented the Muslim from giving grants, donations or gifts unless He keeps for himself and for his family that which keeps them satisfied and free from dependency upon others. If He did otherwise, then his gift and grant would be cancelled. The Messenger of Allah (pbuh) said: “The best charity (is) that which leaves you not needy, and you start by giving charity to those whom you (financially) support”, narrated by Bukhari from Abu Hurairah. Ad- Darimi narrated from Jabir ibn Abdullah that He said: “While we were with the Messenger of Allah (pbuh) a man came to him, holding an egglike piece of gold, which He gained in one of the battles. Ahmad said, it was in one of the mines, which is true. The man said, ‘O Messenger of Allah, take it from me as charity. By Allah I have no property other than it.’ The Prophet (pbuh) turned his face away from him. Then the man came from the left of the Prophet, and said as before, then He came from the front of Him and repeated it again. The Prophet (pbuh) then said angrily, ‘Let me have it’, and He threw it at Him in such a way that if it had touched Him it would have hurted or wounded him, and said ‘(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people? Indeed charity is out of sufficiency. Take yours, for we have no need for it.’ The man took his property.”’ The sufficiency which the person leaves for himself and his family is that which meets their basic needs; that is the foodstuff, dress, home including the luxuries which are considered necessary for Him according to his usual standard of living. That is the amount of property which satisfies Him according to the usual standard known amongst people of his like. This is assessed according to his usual needs, maintaining the standard of living at which he, his family and similar people live. In regard with what Allah (swt) says:

"...lakini wanawapendelea (Muhajirina) kuliko nafsi zao wenyewe, ingawa umaskini ulikuwa fungu lao." [Al-Hashr: 9],

...but prefer (the Emigrants) over themselves, though poverty was their lot.” [Al-Hashr: 9],

Hii haimaanishi kwamba hata kama walikuwa katika umaskini kama inavyoweza kudhaniwa. Badala yake, inamaanisha kwamba hata kama walikuwa na haja ya zaidi ya mahitaji yao ya msingi. Ushahidi wa hilo ni kwamba Mtume ﷺ alitoa sadaka kwa wale waliokuwa katika umaskini, na hakuwatenga na kutoa sadaka isipokuwa wale ambao hawakuwa na haja ya mali. Neno Khasasa katika aya, kwa mujibu wa lugha, linahusiana na Khasas ya nyumba, ambayo ni mapengo au nafasi zilizo ndani yake. Kwa hiyo aya nzima ni:

This does not mean that even if they were in poverty as it might be thought. It rather means, even if they had a need for more than their basic needs. The evidence for that is that the Prophet (pbuh) gave charity for those who were in poverty, and He did not exclude from giving charity except those who had no need for property. The word Khasasa in the verse, linguistically relates to the Khasas of the house which are the gaps or openings in it. So the entire verse is:

"… na wasiwe na tamaa moyoni mwao kwa yale waliyopewa (Muhajirina), bali huwapendelea kuliko nafsi zao wenyewe, ijapokuwa wao wenyewe walikuwa na umaskini …" [Al-Hashr: 9].

“… and entertain no desire in their hearts for things given to the (emigrants), but give them preference over themselves, even though poverty was their own lot …” [Al-Hashr: 9].

Je, maana ya katazo la kutoa sadaka katika maneno ya Mtume (rehema na amani zimshukie): "Sadaka hutolewa kutokana na kujitosheleza", na "(Kwa nini) mmoja wenu hutoa mali yake kwa makusudi kama sadaka, ilhali hana kitu kingine isipokuwa hicho, kisha huketi kuomba kwa watu", vyote kutoka katika Hadithi iliyosimuliwa na Ad-Darimi, ni kwamba mtu maskini asiyetimiziwa mahitaji yake ya msingi haruhusiwi kutoa kwa sadaka vitu vinavyohitajika kwa kutimiza mahitaji yake ya msingi? Kwa sababu sadaka lazima itolewe kutokana na kujitosheleza, yaani kile kinachomfanya asihitaji watu kwa ajili ya kukidhi mahitaji yake ya msingi. Lakini kwa mtu aliye na mali inayozidi mahitaji yake ya msingi, na baada ya kukidhi mahitaji yake ya msingi anaona kwamba bado anahitaji kukidhi mahitaji zaidi ya msingi, kama anasa, basi ni bora kwa mtu kama huyo kuwapendelea watu maskini kuliko nafsi yake, kwa kutoa ile mali ya ziada kama sadaka kwa maskini, ingawa yeye anaihitaji mali hiyo kukidhi anasa zake.

What is meant by the prohibition of giving charity in the sayings of the Prophet (pbuh): “Charity is out of sufficiency”, and “(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people”, both from a Hadith narrated by Ad-Darimi, is that the poor person who does not fulfil his basic needs is not allowed to give in charity things necessary for meeting his basic needs. Because charity must be out of sufficiency i.e. that which keeps Him in no need to people for satisfying his basic needs. But as for the person who has property in excess of his basic needs, and after satisfying his basic needs He sees that He is in need to satisfy more than his basic needs, like luxuries, it is preferable for such a person to prefer the poor people over himself, by giving that excess of property as charity to the poor though He needs such property to satisfy his luxuries.

Uislamu pia umemzuia mtu kutoa zawadi, kuwapa wengine au kuandika wosia wakati anapokaribia kufa. Iwapo mtu atatoa msaada, zawadi au wosia wakati alipokuwa anakufa, basi theluthi moja tu ya alichokitoa ndicho kinachotekelezwa. Ad-Daraqutni alisimulia kutoka kwa Abu Ad-Dardaa kwamba alisema: Mtume ﷺ wa Allah (SWT) alisema: “Allah amekuruhusu theluthi moja ya mali yako (kuigawa) wakati wa kufa, ili kuongeza mema yako (Hasanat), na kuifanya kuwa nyongeza katika matendo yako mema.” Imran ibn Hussain alisimulia kwamba “mtu mmoja kutoka Ansar aliwaachia huru watumwa wake sita alipokuwa anakufa, wakati hakuwa na mali nyingine isipokuwa wao. Mtume ﷺ aliwaita, akawagawanya katika sehemu tatu sawa, kisha akapiga kura juu yao, hivyo akawaachia huru wawili na kuwaweka wanne kuwa watumwa.” Kwa hiyo, ikiwa kuwaachia huru watumwa, jambo ambalo Shari'a iliwahimiza, halikutekelezwa, basi vitendo vingine ni vya kufanana na hivyo zaidi.

Islam also prevented the person from granting, gifting or giving as a will when He is dying. In the case where He gives a grant, gift or will when He was dying, then only one third of what He gave is actually executed. Ad- Daraqutni narrated from Abu Ad-Dardaa that He said: The Prophet (pbuh) of Allah (swt) said: “Allah allowed you one third of your property (to distribute) at the time of dying to increase in your good things (Hasanat), so as to make it an increment in your (good) deeds.” Imran ibn Hussain narrated “that a man from the Ansar set free his six slaves when He was dying, while He had no property other than them. The Prophet (pbuh) called them, divided them into three equal parts and drew lot on them thus setting free two of them and keping four as slaves.” So if setting slaves free, a matter which Shar’a encouraged, was not executed, then other actions are even more so similarly considered.

Yote haya yanahusu utoaji wa mali kwa kuwapa watu. Lakini kuhusu utumiaji wa mali kwa kujitumia mwenyewe na kwa wale ambao ana wajibu wa kuwatumia, Uislamu umeshughulikia jambo hili na kuweka njia sahihi kwa ajili yake. Kwa hiyo, umemkataza mtu mambo fulani, kama ifuatavyo:

All this is in regard to the disposal of the property by giving it to people. But as for the disposal of property through spending it upon oneself and upon those He is responsible to spend on, Islam addressed this matter and outlined a proper way for it. Accordingly, it prohibited the person from certain things, as follows:

Ilikataza mtu kuwa mpotevu (mwenye kupita kiasi) katika kutumia mali, na ikazingatia hilo kuwa ni upumbavu (Safah) unaohitaji kumzuia mtu mpumbavu na mtumiaji mbaya wa mali kutokana na kutumia mali yake kwa kumzuia (yaani kumwekea Hajr) na kumteulia mlezi wa kusimamia mali zake kwa maslahi yake. Allah (SWT) amesema:

A. It prohibited the person from being prodigal (excessive) in spending, and it considered that as foolishness (Safah) which requires preventing the foolish person and squanderer from disposal of his property by restricting Him (i.e. making Hajr on him) and appointing a guardian over Him to dispose of his properties in his interest. Allah (swt) said:

"Msiwape wapumbavu mali yenu, ambayo Mwenyezi Mungu amewafanya kuwa ndio msimamizi wake; bali wapeni chakula na mavazi kutokana nayo." [An-Nisa: 5],

“Give not to the foolish your wealth, which Allah has assigned to you to manage; but feed and clothe them from it.” [An-Nisa: 5],

Hivyo Allah (SWT) amekataza haki ya kutumia mali kwa mtu mpumbavu, na amempa haki ya kulishwa na kuvikwa kutokana nayo tu. Allah (SWT) pia amesema:

So Allah (swt) prohibited the right of disposal of property to the foolish and He gave Him only the right to be fed and clothed from it. Allah (swt) also said:

“Lakini ikiwa yule mwenye deni ni mpumbavu au mnyonge au hawezi mwenyewe kusema, basi mlinzi wa maslahi yake na aseme kwa uadilifu.” [Al-Baqarah: 282]

“But if He who owes the debt was foolish or weak or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity.” [Al-Baqarah: 282],

Kwa hiyo Allah (SWT) ameifanya ulinzi juu ya mtu mpumbavu kuwa wajibu (Wajib). Al Mughira ibn Shu’aba amesimulia kwamba Mjumbe wa Allah ﷺ “alikataza kupoteza mali”, ambayo ni sehemu ya Hadith iliyosimuliwa na Ad-Darimi, Bukhari na Muslim.

So Allah (swt) made guardianship upon the foolish a duty (Wajib). Al Mughira ibn Shu’aba narrated that the Messenger of Allah (pbuh) “prohibited wasting the property”, a part of a Hadith narrated by Ad- Darimi, Bukhari and Muslim.

Israf (ufujaji wa kupindukia) na Tabdheer (kupoteza mali bure) ni maneno mawili yenye maana za kilugha na maana za kisheria (Shar'i). Maana ya kilugha ndiyo iliyoenea miongoni mwa watu, na ikajitenga na maana ya kisheria. Hivyo wakaanza kuyafasiri maneno haya mawili kwa namna tofauti na ile iliyokusudiwa na Shari'a. Kwa upande wa maana ya kilugha, israf ni kuvuka mipaka ya wastani, jambo ambalo ni kinyume cha njia ya kati. Na tabdheer ni kupoteza na kuangamiza mali. Kwa upande wa maana ya kisheria ya maneno haya mawili, israf na tabdheer ni kutumia mali kwa jambo lolote lililokatazwa na Allah (SWT). Kwa hiyo kinachotumiwa kwa njia ambayo Allah (SWT) ameruhusu au kuisifu hakitahesabiwa kuwa israf wala tabdheer, iwe kidogo au kikubwa. Na kinachotumiwa kwa njia ambayo Allah (SWT) amekikataza ni israf na tabdheer, iwe kidogo au kikubwa. Imepokewa kwamba Az-Zuhri alikuwa akisema katika kufafanua maneno ya Allah (SWT):

Prodigality (Israf) and squandering (Tabdheer) are two words that have linguistic and divine (Shar’i) meanings. The linguistic meaning prevailed amongst the people, and became detached from the divine meaning. So they started to interpret these two words in a manner other than that intended by Shar’a. As for their linguistic meaning, prodigality means exceeding the limit of moderation which is the opposite of the middle course. As for squandering, it means wasting and eliminating the property. With regards to the divine (Shari’) meaning of the two words, prodigality and squandering mean spending money (property) on anything prohibited by Allah (swt). So anything spent the way Allah (swt) allowed or commended would not be considered prodigality or squandering, whether it was little or great. While anything spent the way Allah (swt) forbids would be prodigality and squandering, whether it is little or great. It was narrated that Az-Zuhri used to say in explaining the words of Allah (swt):

“Wala usiweke mkono wako umefungwa shingoni mwako, wala usiufungue kabisa kabisa” [Al-Isra: 29] Alisema: “Usiache kuutoa kwa jambo la haki (Haqq), wala usiutoe kwa jambo la uongo (Batil).” Neno la israfu (ubadhirifu) limetajwa katika Qur’ani katika aya kadhaa:

“And let not your hand be chained to your neck, nor open it with a complete opening” [Al-Isra: 29] He said: “Don’t stop spending it upon something right (Haqq), nor spend it on a false (Batil) thing.” The word prodigality was mentioned in the Qur’an in several verses:

"Na wale ambao wanapotoa hawapindukii mipaka wala hawana ubakhili, bali kuna msimamo wa wastani baina ya hayo mawili" [Al-Furqan: 67],

“And those who when they spend are neither prodigal nor niggardly, and there is ever a firm station between the two” [Al-Furqan: 67],

Kwa hiyo israfu hapa maana yake ni kutumia mali kwenye dhambi, wakati kutumia kwenye mambo yanayomkaribisha mtu kwa Allah (swt) hakuna israfu ndani yake. Kwa hiyo maana ya aya ni: Usiitumie mali yako kwenye madhambi, na wala usiwe bakhili hata katika kuitumia kwenye mambo yaliyohalalishwa; bali ni bora kwako kuitumia kwenye zaidi ya mambo yaliyohalalishwa (Mubahat), yaani katika sadaka. Kwa hiyo kutumia mali kwenye mambo yaliyoharamishwa kunakemewa, na ubakhili katika mambo yaliyohalalishwa nao unakemewa vilevile. Kinachosifiwa ni kutumia kwenye mambo yaliyohalalishwa na sadaka. Allah (swt) amesema:

So prodigality here means to spend on sin, while spending on the things which bring one close to Allah (swt) has no prodigality. So the meaning of the verse is: Do not spend your property on the sins, and do not be niggardly even in spending it on the allowed things, rather it is better for you to spend it on more than the allowed things (Mubahat), that is in charity. So spending property on the forbidden things is dispraised and stinginess in the allowed things is dispraised as well. What is praised is to spend on the allowed things and the charities. Allah (swt) said:

"Usiwe mtumiaji wa kupindukia (unapotumia), kwani hakika Yeye (Allah) hawapendi wale wanaopindukia." [Al-An'am: 141]

“Don’t be prodigal (when you spend), surely He (Allah) does not like those who are prodigal.” [Al-An’am: 141],

Hii ni lawama kutoka kwa Allah (SWT) dhidi ya israfu, ambayo ni kutumia mali katika dhambi. Neno wasiotumia kwa kiasi (Musrifeen) limekuja kumaanisha wale wanaogeuka mbali na kumkumbuka (Dhikr) Allah (SWT). Yeye (SWT) amesema:

This is censure by Allah (swt) of prodigality, which is spending on sins. The word prodigals (Musrifeen) came to mean those who are turning away from remembrance (Dhikr) of Allah (swt). He (swt) said:

"Lakini tulipomwondolea madhara yake, aliendelea na njia yake kana kwamba hakutuomba kwa ajili ya madhara yaliyompata. Hivyo ndivyo matendo ya wanaopindukia mipaka (wapotevu) yanavyoonekana kuwa mazuri machoni mwao." [Yunus: 12]

“But when We had relieved Him of his misfortune He went his way as though He had not cried to Us for the misfortune that afflicted him. Thus do the deeds of the (transgressors) prodigals seem fair in their eyes.” [Yunus: 12],

Hii inamaanisha kwamba Shetani huyapamba kwa wasiwasi wake yale wanayoyafanya wapotevu, yaani kugeuka kutoka kumkumbuka Allah na kufuata matamanio yao. Kwa hiyo Allah (SWT) amewaelezea wale wanaogeuka kutoka kumkumbuka Allah kuwa ni wapotevu.

This means that Satan presents favourably, through his insinuation, what the prodigals do by way of turning away from Allah’s remembrance and following their whims. So Allah (swt) described those who turn away from the remembrance of Allah as prodigals.

Neno ‘prodigals’ (wapotevu) pia lilikuja kumaanisha wale ambao uovu wao ulizidi wema wao. Allah (SWT) amesema:

The word ‘prodigals’ came also to mean those whose wickedness exceeded their goodness. Allah (swt) said:

Hakika, yule ambaye mnaniita kwake hana dai lolote duniani wala Akhera, na marejeo yetu yatakuwa kwa Allah, na walioruka mipaka watakuwa watu wa Moto.” [Ghafir: 43],

“Assuredly, that to whom you call me has no claim in the world or in the Hereafter, and our return will be to Allah, and the prodigals will be the people of the fire.” [Ghafir: 43],

Imepokewa kutoka kwa Qatadah kwamba Yeye alisema kwamba maana ya wapotevu hapa ni Mushrikeen (yaani wale wanaomshirikisha Allah). Mujahid alisema kwamba wapotevu hapa ni wale wanaomwaga damu kwa dhulma. Pia imesemwa kwamba maana yake ni wale ambao uovu wao umezidi wema wao.

It was narrated from Qatadah that He said the meaning of prodigals here is the Mushrikeen (i.e. those who associate partners with Allah). Mujahid said that the prodigals here means those who unjustly shed blood. It was said also that it means those whose wickedness exceeded their goodness.

Neno "prodigals" pia lilikuja kumaanisha watu wa kuharibu, yaani wafisadi (Mufsideen). Allah (SWT) amesema:

The word prodigals came also to mean the corrupters (Mufsideen). Allah (swt) said:

"Basi mcheni Allah na mnitii Mimi. Wala msitii amri ya wapotevu, ambao huueneza ufisadi duniani wala hawatengenezi." [Ash-Shu'ara: 151-152]

“Therefore keep your duty to Allah and obey Me. And obey not the command of the prodigals. Who spread corruption in the earth and do not reform.” [Ash-Shu’ara: 151-152],

Kwa hiyo, katika aya zote hizi, neno *Musrifeen* (waliopita kiasi) halibebi kabisa maana yake ya kilugha; badala yake lina maana za kisheria (Shar'i). Na linapotajwa pamoja na matumizi, maana yake ni kutumia mali kwa dhambi (katika kumuasi Allah). Kwa hiyo kulifafanua kwa maana yake ya kilugha si sahihi, kwa sababu Allah (SWT) alikusudia maana maalum ya kisheria kwa neno hilo.

So in all these verses, the word prodigals (Musrifeen) absolutely does not carry its linguistic meaning; it rather has divine (Shar’i) meanings. And when it is mentioned in connection with spending it is meant to be the spending of property sinfully (in disobedience). So to explain it with its linguistic meaning is invalid, because Allah (swt) intended for it a particular divine meaning.

Israf (Tabdhir) ina maana ya kiungu, ambayo pia inamaanisha kutumia mali katika mambo yaliyoharamishwa. Allah (SWT) amesema:

Squandering (Tabdheer) has a divine meaning which also means spending on the Haram things. Allah (swt) said:

"Wala usifuje mali yako bure. Hakika wale wanaofuja mali bure ni ndugu wa mashetani."

“And squander not (your wealth) in wantonness. Lo! The squanderers were ever brothers of the devils.” [Al-Isra: 26-27],

Hii inamaanisha kwamba wale wanaofuja mali wako kama mashetani katika uovu wao, ambayo ndiyo lawama kubwa kabisa, kwa sababu hakuna aliye 'shetani' zaidi kuliko Shetani, na kufuja mali hapa kunamaanisha kutumia mali katika mambo yaliyokatazwa. Ilisimuliwa kutoka kwa Abdullah ibn Mas'ud kwamba alisema: "Kufuja mali ni kutumia mali kwa kisichokuwa haki yake." Mujahid pia alisema: "Ikiwa Mudd (kipimo kikavu = lita 18) kitatumika kinyume na haki, basi hiyo itakuwa kufuja mali." Ilisimuliwa kwamba Ibn Abbas alisema kwamba mfujaji ni yule anayetumia mali kinyume na haki. Qatadah alisema: "Kufuja mali ni kutumia kwa dhambi (kwa kumuasi Allah), si kwa jambo sahihi, na katika ufisadi (Fasad)." Maana hizi zimetajwa na at-Tabari katika tafsiri yake. Yote haya yanaonyesha kwamba kinachokusudiwa kwa israfu na ufujaji ni kutumia mali kwa kile ambacho Allah (SWT) amekikataza. Kwa hiyo kutumia mali kwa chochote kilichokatazwa na Shari'a kunachukuliwa kuwa si halali (si haki), jambo linalohitaji kutangazwa kwamba anayefanya hivyo hana uwezo wa kusimamia mali yake. Kuhusu yule aliyetangazwa kuwa hana uwezo huo, sadaka yake, uuzaji wake, zawadi yake na ndoa yake havitekelezwi. Deni lolote alilokopa halitalipwa ipasavyo, wala hatahukumiwa kwa kutolilipa. Lakini matendo aliyoyafanya kabla ya kutangazwa kwake kuwa hana uwezo yanatekelezwa mpaka hakimu atamtangaza kuwa hana uwezo huo. Kuhusu kauli ya Allah (SWT):

This means that the squanderers are like the devils in their wickedness, which is the greatest rebuke, because there is none more ‘devilish’ than Satan, and squandering means here to spend the property on forbidden matters. It was narrated from Abdullah ibn Mas’oud that He said: “Squandering means to spend the property on other than its right.” Mujahid said also: “If a Mudd (a dry measure =18 litres) was spent unrightfully it would be squandering”. It was narrated that Ibn Abbas said that the squanderer is the one who spends unrightfully. Qatadah said: “Squandering is spending sinfully (in disobedience of Allah), not on the right thing and in the corruption (Fasad).” These meanings have been mentioned by at-Tabari in his tafseer. All this indicates that what is meant by prodigality and squandering is the spending on what is prohibited by Allah (swt). So spending on anything prohibited by Shar’a is considered illegal (unrightful) which requires declaring the doer as incompetent. And regarding the one who is declared incompetent; his charity, selling, gift and his marriage are all not executed. Any loan He took would not be duly repaid nor would He be convicted for not repaying it. But the actions He did before the declaration of his incompetence are implemented until a judge declares his incompetence. In regard with what Allah (swt) says:

"Wala usiifanye mkono wako umefungwa shingoni mwako, wala usiufungue kabisa kwa kufunguliwa kabisa, usije ukakaa ukiwa umelaumiwa, umeachwa."

“And let not your hand be chained to your neck nor open it with a complete opening lest you sit down rebuked, derided.” [Al-Isra: 29],

Katazo hapa ni kwamba ni marufuku kufungua mkono kabisa, si kufungua mkono. Kwa hiyo Allah (SWT) hakukataza kutumia kiasi kikubwa cha pesa kwa mambo ya Halali, yaani kufungua mkono. Kinachokatazwa ni kufungua mkono kabisa, ambayo ni kutumia kwa mambo ya Haramu. Kutokukataza kufungua mkono, yaani kutumia kiasi kikubwa (kwa sababu hii ndiyo maana ya kufungua mkono), ni ushahidi kwamba inamaanisha kutumia kwa mambo ya Halali. Kulenga katazo kwenye kufungua mkono kabisa ni ushahidi kwamba katazo limelenga kile kinachozidi kiwango cha kufungua mkono kinachoruhusiwa, hivyo katazo limelenga kutumia kwa mambo ya Haramu.

The prohibition here is the complete opening not the opening. So Allah (swt) did not forbid a high level of spending on the Halal things i.e. opening the hand. What is forbidden is the complete opening of the hand, which is spending on the Haram. Not forbidding the opening of the hand, i.e. a high level of spending (because this is what is meant by hand opening) is an evidence that it means spending on the Halal. Focusing the prohibition on the total opening of the hand is an evidence that the forbiddance is focused on that which exceeds the allowed hand opening, thus the prohibition is focused on spending on the Haram.

Hii ni kuhusu ushahidi. Kuhusu uhalisia wa matumizi, na tathmini ya kama mtu amefanya matumizi kupita kiasi au la, hili linategemea kiwango cha maisha katika nchi yake. Katika nchi ambazo watu hawatimizi mahitaji yao ya msingi kikamilifu, matumizi ya mtu kwenye anasa yangechukuliwa kuwa matumizi ya kiwango cha juu, kama ilivyo katika nchi nyingi za Kiislamu. Lakini kuna nchi ambazo mtu anatimiza mahitaji yake ya msingi kikamilifu, na pia anatimiza anasa zake, ambazo kwa maendeleo ya ukuaji wa miji zimekuwa mahitaji ya msingi kwake, kama friji, mashine ya kufulia, gari na vinginevyo. Hivyo matumizi yake kwenye anasa hizi hayangechukuliwa kuwa matumizi ya kiwango cha juu. Kwa hiyo, ikiwa tutatumia maneno ya israfu na tabdhiri kwa maana yake ya kilugha, itamaanisha kwamba hukumu ya Mwenyezi Mungu inaona kila matumizi yanayozidi mahitaji ya msingi kuwa Haram. Hivyo kununua friji, mashine ya kufulia au gari kungekuwa Haram kwa sababu kunazidi mahitaji ya msingi. Au hukumu ya Mwenyezi Mungu ingeona matumizi kwenye anasa hizi kuwa Haram katika baadhi ya nchi au kwa baadhi ya watu, na Halal katika nchi nyingine au kwa watu wengine. Hii ingemaanisha kwamba hukumu ya Mwenyezi Mungu inabadilika katika jambo lilelile bila sababu ya kisheria (Illah), jambo ambalo haliruhusiwi, kwani hukumu ya jambo lilelile haipaswi kamwe kubadilika. Zaidi ya hayo, Mwenyezi Mungu (SWT) aliporuhusu kutumia na kula vitu, aliliweka hili kwa masharti ya jumla bila kuzuia matumizi kuwa madogo au makubwa. Basi itawezekanaje matumizi ya kiwango cha juu yachukuliwe kuwa Haram? Lau Mwenyezi Mungu (SWT) angekataza matumizi ya kiwango cha juu katika vitu vya Halal, na kisha akavifanya vitu hivyo kuwa Halal, hii ingemaanisha kwamba Amekiruhusu na Amekikataza kitu kilekile kwa wakati mmoja.

This is in regard to the evidence. With regard to the reality of spending, and the evaluation that a person overspent or not, this depends on the standard of living in his country. In those countries where the individuals do not satisfy their basic needs completely, one’s spending on the luxuries would be considered a high level of spending, as it is the case in many Islamic countries. But there are countries in which the individual satisfies his basic needs completely, and also satisfies his luxuries, which with the advancement in urbanisation have become, basic needs for Him like the fridge, washing machine, car and the like. So his spending on these luxuries would not be considered a high level of spending. Therefore, using prodigality and squandering in their linguistic meaning would mean that the divine rule considers any spending in excess of the basic needs as Haram. Thus buying a fridge, a washing machine or a car is Haram since it is in excess to the basic needs. Or the divine rule would consider spending on these luxuries as Haram in some countries or on some people and Halal in some countries or on some people. This would mean that the divine rule changes in the same case without a reason (Illah), which is not allowed, as the divine rule of the same issue should never change. Moreover, when Allah (swt) allowed using and consuming things, He defined this in absolute terms without restricting the spending to being little or great. So how then can a high level of spending be considered Haram? Had Allah (swt) prohibited high levels of spending in the Halal things, and had He made these things Halal, this would mean that He had allowed and prohibited the same thing at the same time.

Hii ingemaanisha kwamba Allah (SWT) alikuwa ameruhusu kutumia ndege binafsi, kisha akakataza kuitumia ikiwa ununuzi wake na mtu unachukuliwa kuwa matumizi ya kiwango cha juu. Hili lingekuwa mgongano ambao hauruhusiwi. Kwa hiyo, maelezo ya israfu (kupoteza mali kwa kupita kiasi) na tabdhiri (kutapanya mali) kwa maana yake ya kilugha hayaruhusiwi; badala yake, yapaswa kufafanuliwa kwa maana yake ya kidini (Shar'i), ambayo ilikuja katika aya kupitia tafsiri ya baadhi ya Maswahaba na wanazuoni wanaoaminika. B. Uislamu umekataza mtu kuishi maisha ya anasa, umeuona kuwa dhambi, na umewaonya wanaoishi kwa anasa kwa adhabu. Allah (SWT) amesema:

This would mean that Allah (swt) had allowed using a private plane, but He prohibited using it if its purchase by a person was considered a high level of spending. This would be a contradiction which is not allowed. Therefore, the explanation of prodigality and squandering by their linguistic meaning is not allowed, they should rather be explained by their divine (Shar’i) meaning which came in the verses through the interpretation of some of the Companions and trusted scholars. B. Islam prohibited the individual from luxury, considered it a sin, and He warned the luxurious ones with torture. Allah (swt) said:

"Na wale wa mkono wa kushoto: Je, ni nini hao wa mkono wa kushoto? Watakuwa katika upepo mkali wa moto na maji yanayochemka, na kivuli cha moshi mweusi. Si baridi wala si wenye kuburudisha. Kwani walikuwa kabla ya hapo wamezama katika anasa za dhambi." [Al-Waqi'a: 41-45]

“And those of the left hand: What of those of the left hand? In scorching wind and scalding water, and shadow of black smoke. Neither cool nor refreshing. For they were, before that, indulged in sinful luxury.” [Al-Waqi’a: 41-45],

yaani walikuwa wenye kiburi, wanaofanya wanavyotaka. Allah (SWT) pia amesema:

i.e. they were arrogant, who do what they wish. Allah (swt) also said:

"Hadi tutakapowashika wale wenye anasa miongoni mwao kwa adhabu, tazama! Wataanza kuomba msaada." Surat Al-Mu'minun: 64

“Till when We grasp the (town’s) luxurious ones with punishment, behold! They started to supplicate.” [Al-Mu’minun: 64],

Neno "wanaoishi maisha ya anasa" hapa lina maana ya madhalimu wenye kiburi. Allah (SWT) pia amesema:

The luxurious ones here means the arrogant tyrants. Allah (swt) said also:

"Na hatukumtuma mwonyaji yeyote katika mji wowote, ila wale matajiri walioishi kwa anasa miongoni mwao walisema: Hakika sisi tunayakataa yale mnayoletewa." [Saba':34] Watu wa anasa ni wale wenye kiburi (majivuno) dhidi ya waumini kutokana na kiwango chao kikubwa cha utajiri na watoto. Allah (SWT) amesema:

“And We sent not unto any township a warner, but its luxurious ones declared: Lo! We are disbelievers in that which you bring to us.” [Saba’a:34] The luxurious ones are those who are haughty (arrogant) towards the believers because of their high level of wealth and children. Allah (swt) said:

"Wale waliodhulumu wakafuata yale waliyopewa kwa anasa." Hūd: 116

“The wrongdoers followed that by which they were made surrounded with luxury.” [Hud: 116],

Maana ya wale waliozama katika anasa ni kwamba walielekea kwenye matamanio yao, yaani walifuata matamanio yao. Allah (SWT) amesema:

What is meant by those who were surrounded with luxury is that they turned towards their whims i.e. followed their whims. Allah (swt) said:

"Na tunapotaka kuiangamiza miji, tunawaamrisha wale wenye anasa miongoni mwao, kisha wao hufanya uovu humo; ndipo neno (la adhabu) linapowastahiki, tunaiangamiza kabisa."

“And when We would destroy a township We send commandment to its tyrant folk (luxurious ones) and afterward, they commit abomination therein.” [Al-Isra: 16],

Watu dhalimu wanaokusudiwa hapa ni watawala wao madhalimu wanaoishi maisha ya anasa. Allah (SWT) amesema:

What is meant by tyrant folk is their tyrants who live at ease. Allah (swt) said:

"Tuliwapa anasa katika maisha ya dunia" [Al-Mu'minun: 33],

“We made them luxurious in the worldly life” [Al-Mu’minun: 33],

Tuliwafanya washikilie dhulma yao kwa sababu ya kiburi chao, yaani, tuliwafanya wawe na kiburi.

that is We made them insist on their tyranny out of their arrogance i.e. We made them arrogant.

Anasa (Taraf) kilugha inamaanisha kiburi na majivuno kutokana na kuishi maisha ya starehe na raha. Tunaposema kwamba utajiri ulimfanya mtu awe mwenye anasa, tunamaanisha kwamba ulimfanya awe mwenye kiburi na kumharibu. Kwamba mtu amekuwa mwenye anasa kunamaanisha kwamba alishikilia udhalimu. Pia alivuka mipaka na kuwa mwenye kujivuna. Kwa hiyo, anasa (Taraf) ambayo Qur'ani imeikemea, na ambayo Allah (SWT) ameikataza na kuiona kuwa dhambi, ni Taraf ambayo kilugha inamaanisha kujivuna na kiburi kutokana na kuishi maisha ya starehe, lakini si starehe ya maisha yenyewe. Kwa hiyo si sahihi kutafsiri Taraf kama kufurahia mali na starehe za maisha kwa yale ambayo Allah (SWT) amewapa, kwa sababu starehe ya maisha na kufurahia riziki ya Allah hazilaaniwi na Shari'ah. Allah (SWT) amesema:

Luxury (Taraf) linguistically means vanity and arrogance due to living a life of ease and comfort.When we say wealth made somebody luxurious, we mean it made Him arrogant and corrupted him. That the person became luxurious means that He insisted on tyranny. He also transgressed and became haughty. Thereupon the luxury (Taraf) which the Qur’an condemned, and Allah (swt) prohibited and considered a sin is the Taraf that linguistically means haughtiness and arrogance due to ease of living, but not the ease of living itself. Therefore it is wrong to interpret Taraf as enjoying the wealth and ease of living by that which Allah (swt) provided, because ease of living and enjoying the provision of Allah are not condemned by Shari’ah. Allah (swt) said:

"Sema: Ni nani aliyeharamisha pambo la Allah alilowaletea waja wake, na vitu vizuri vya riziki Yake?" [Al-A'raf: 32],

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision?” [Al-A’raf: 32],

Imepokewa na At-Tirmidhi kutoka kwa Abdullah bin Amr aliyesema: 'Mtume ﷺ alisema: "Allah anapenda kuona alama za neema Yake (baraka zake) kwa mja Wake",' yaani, Anapenda waja Wake wafurahie neema Yake na wafurahie mema aliyomjaalia. Lakini Allah (SWT) anachukia kiburi, majivuno na uasi unaoweza kutokana na maisha ya starehe. Kwa hiyo Allah (SWT) anachukia maisha ya starehe iwapo yamezaa kiburi, uasi, majivuno na dhulma. Kwa kuwa maisha ya starehe na faraja yanayotokana na utajiri mwingi yanaweza kuwapelekea baadhi ya watu kwenye majivuno, dhulma na kiburi; yaani yanaleta ndani yao 'Taraf', Uislamu umeharamisha aina hiyo ya anasa. Hivyo Uislamu umezuia ufisadi unaotokana na wingi wa mali na watoto, unaowafanya watu kuwa na kiburi na dhalimu. Uislamu umekikataza hilo kwa nguvu. Kwa hiyo inaposemwa kuwa 'Taraf' ni haramu, haimaanishi kwamba maisha ya starehe ni haramu, bali inamaanisha kwamba kiburi kinachotokana na matumizi rahisi ya mali ni haramu, kama 'Taraf' inavyomaanisha kiisimu, na kama anasa ('Taraf') inavyomaanisha kutokana na aya za Qur'an.

At-Tirmidhi narrated from Abdullah ibn Amr who said: ‘The Prophet (pbuh) said, “Allah likes to see the signs of His favour (bounties) on His servant,’” i.e. He loves for His servants to enjoy His favour and enjoy the good things He has provided for him. But Allah (swt) hates the haughtiness, arrogance and transgression that may result from a life of ease. So Allah (swt) hates the life of ease if it produced haughtiness, transgression, arrogance and tyranny. Since a life of ease and comfort by the abundant wealth could lead some people to arrogance, tyranny and haughtiness; that is it creates Taraf in them, Islam prohibited that type of luxury. So Islam prevented corruption if it resulted from the abundance of wealth and children, making people arrogant and tyrannical. Islam prohibited that strongly. So when it is said that Taraf is Haram it does not mean the life of ease is Haram, it rather means that arrogance which results from the easy use of wealth is Haram, as Taraf would mean linguistically, and as luxury (Taraf) would mean from the verses of the Qur’an.

C. Uislamu umekataza mtu kujibana kupita kiasi kwa nafsi yake na kujizuia na starehe halali. Pia umehalalisha kufurahia riziki nzuri na kutumia mapambo yanayofaa. Allah (SWT) amesema:

C. Islam prohibited the individual from being niggardly towards himself and preventing himself from legal enjoyment. It also made Halal the enjoyment of the good provision and the use of suitable ornaments. Allah (swt) said:

“Wala usiifanye mkono wako umefungwa shingoni mwako, wala usiufungue kabisa ukawa wazi kabisa, usije ukaketi umelaumiwa, umehuzunika.” [Al-Isra: 29] Na Allah (SWT) amesema:

“And let not your hand be chained to your neck, nor open it with complete opening lest you sit down rebuked, derided.” [Al-Isra: 29] And Allah (swt) said:

"Na wale ambao, wanapotoa, hawafanyi israfu wala ubakhili, bali kuna msimamo thabiti baina ya hali hizo mbili." [Al-Furqan: 67] Na Allah (SWT) pia amesema:

“And those who, when they spend, are neither prodigal nor miserly, and there is ever a firm station between the two (situations).” [Al-Furqan: 67] And Allah (swt) also said:

"Sema: Ni nani aliyeharamisha pambo la Allah alilowaletea waja Wake, na vitu vizuri vya riziki Yake?" [Al-A'raf: 32],

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision.” [Al-A’raf: 32],

Mtume (ﷺ) alisema: “Allah anapenda kuona alama ya neema Yake kwa mja Wake”, amepokewa na At-Tirmidhi. Mtume (ﷺ) alisema pia: “Ikiwa Allah amekupa mali, basi na aone alama ya neema Zake na heshima Yake juu yako”, amepokewa na Al-Hakim kutoka kwa baba wa Abu Al-Ahwas. Kwa hiyo, mtu mwenye mali ambaye ni bakhili katika kujitumia mwenyewe, atakuwa na dhambi mbele ya Allah. Lakini akiwa bakhili kwa wale ambao ana wajibu wa kuwatunza, basi, mbali na dhambi yake mbele ya Allah, lazima atalazimishwa na Serikali kutumia kwa jamaa zake ambao ana wajibu wa kuwatumia, na kuhakikisha kwamba matumizi yake kwao ni ya kutosha ili wapate hali nzuri ya maisha. Allah (SWT) amesema:

The Prophet (pbuh) said: “Allah loves to see the sign of His favour on His servant”, narrated by At-Tirmidhi. The Prophet (pbuh) said also: “If Allah gave you property, let Him see the sign of His bounties and dignity on you”, narrated by Al-Hakim from the father of Abu Al-Ahwas. So if someone has property and was miserly when spending on himself, He would be sinful in the sight of Allah. But if He was miserly towards those He is responsible to support, then beside his sin in the sight of Allah, He must be obliged by the State to spend on his relatives whom He is responsible to spend on, and to make sure that his spending on them is ample so that they are provided with a good standard of living. Allah (swt) said:

"Na tumwache mwenye wasaa atoe kwa wasaa wake." [At-Talaq: 7] Na Allah (SWT) amesema:

“Let the wealthy (person) spend out of his capacity.” [At-Talaq: 7] And Allah (swt) said:

"Wakaeni wanawake hao mahali mnapoishi, kulingana na uwezo wenu, wala msiwadhuru ili kuwabana mpate kuwaudhi."

“Lodge them where you dwell, according to your wealth, and harass them not so as to make life harsh for them.” [At-Talaq: 6],

Ikiwa mtu huyo alikuwa bahili kwa wale ambao alikuwa na wajibu wa kuwatunza, basi wale wenye haki ya matumizi (Nafaqah) wana haki ya kuchukua kutoka mali yake kiasi kinachokidhi mahitaji yao kwa kawaida. Bukhari na Ahmad wote wawili wamepokea kutoka kwa Aisha kwamba Hind bint Utbah alisema: "Ewe Mjumbe wa Allah, Abu Sufyan ni mtu bahili, na hanipi kile ambacho kinanitosha mimi na watoto wangu isipokuwa kile ninachochukua bila yeye kujua." Nabii ﷺ alisema: "Chukua kile ambacho kwa kawaida kinakutosha wewe na watoto wako." Kwa hiyo Nabii ﷺ alimfanya kuwa na haki ya kuchukua Nafaqah hiyo mwenyewe bila mumewe kujua ikiwa hakumpa, kwa sababu Nafaqah ni wajibu juu yake. Na hakimu analazimika kumpangia Nafaqah hii. Kama ilivyo wajibu kwa mtu mwenye jukumu la kulipa Nafaqah, vivyo hivyo ni wajibu kwa anayepokea Nafaqah kuitumia katika mambo ambayo ililipwa kwa ajili yake. Hivyo, ikiwa Nafaqah iliamuliwa kwa ajili ya watoto, na ikalipwa kwa mlezi wao, awe mama, bibi, au wengine, basi ni lazima aitumie kwa ajili yao; na asipofanya hivyo, hakimu atamlazimisha kuitumia kwa kusudi hilo.

If the person was miserly towards those whom He was responsible to support, then those who are entitled for financial support (Nafaqah) have the right to take from his property the amount which normally meets their needs. Bukhari and Ahmad both narrated from Aisha that Hind bint Utbah said: “O Messenger of Allah, Abu Sufyan is a miserly person, and He does not give me that which is enough for me and my children except that which I take without his knowledge.” The Prophet (pbuh) said: ‘Take that which is normally enough for you and your children.”’ So the Prophet (pbuh) made it a right for her to take that Nafaqah by herself without his knowledge if He did not give it to her, because Nafaqah is a duty upon him. And the judge is bound to assign to her this Nafaqah. As it is obligatory that the person who is responsible to pay the Nafaqah, it is likewise obligatory upon the one who takes the nafaqah to spend it on the matters for which it was paid. So if the Nafaqah was decided to the children, and it was paid to their guardian, whether a mother, grandmother or others, then she has to spend it on them; and if she did not do that then the judge would oblige her to spend it for that purpose.