Mtazamo wa Uislamu kuhusu mali unatofautiana na mtazamo wake kuhusu matumizi yake. Uislamu unaona kwamba vyanzo vinavyozalisha manufaa ni jambo tofauti na jambo la kumiliki manufaa hayo. Hivyo, mali na juhudi za binadamu ni sehemu za utajiri, na ndivyo vyanzo vinavyozalisha manufaa. Nafasi yake katika mtazamo wa Uislamu kuhusu kuwepo kwake maishani na katika uzalishaji wake inatofautiana na suala la matumizi yake, na na njia ya kumiliki manufaa haya. Uislamu unaingilia moja kwa moja suala la matumizi ya baadhi ya mali. Kwa hiyo unakataza matumizi ya bidhaa fulani kama vile pombe na nyama ya mizoga. Vilevile unakataza kunufaika na baadhi ya vitendo vya binadamu, kama vile kucheza densi na uzinzi wa kulipwa. Pia unakataza biashara ya bidhaa ambazo ni haramu kuliwa, na wakati huo huo unakataza kuajiri vitendo ambavyo ni haramu kufanywa. Haya yanahusu matumizi ya mali na juhudi za binadamu. Hata hivyo, kuhusu njia ya kumiliki mali na juhudi za binadamu, Uislamu umeweka sheria nyingi zinazodhibiti umiliki huu, kama vile sheria za uwindaji na uendelezaji wa ardhi, na sheria za ukodishaji, utengenezaji, urithi, sadaka na wasia.

The view of Islam towards wealth differs from its view of utilising it. Islam considers the means that produce a benefit a subject different from the subject of possessing the benefit. So property and human effort are the components of wealth, and they are the means which produce benefit. Their position in the view of Islam regarding their existence in life and in regard of their production differs from the question of using them, and from the method of possessing this benefit. Islam interferes directly in the question of utilising some properties. So it prohibits the use of some commodities such as wine and dead foodstuffs. Similarly, it prohibits benefiting from some of man’s actions, such as dancing and prostitution. It also prohibits the trade in commodities that are forbidden to be eaten, whilst prohibiting the hiring actions that are forbidden to be performed. This refers to the utilisation of the property, and man’s effort. However, regarding the method of possessing property and man’s effort, Islam has put numerous laws regulating this ownership, such as laws of hunting and land reclamation, and the laws of leasing, manufacturing, inheritance, donations and wills.

Hii inahusu matumizi ya mali na namna ya umiliki wake wa awali. Kuhusu uzalishaji wa mali, Uislamu uliwahimiza watu kwa ujumla wafanye kazi na kujipatia kipato. Uislamu haukuingilia kubainisha mbinu za kitaalamu za kuongeza uzalishaji, wala kiasi cha uzalishaji, bali uliwaachia watu wafanikishe hilo kwa namna wanavyopenda. Kuhusu kuwepo kwa mali, mali yenyewe ipo duniani kwa maumbile yake. Allah (SWT) ameiumba, na kuiacha ili binadamu aitumie apendavyo. Allah (SWT) anasema:

This is regarding the utilisation of wealth and the manner of its initial ownership. Regarding generating the production of wealth, Islam encouraged that through motivating the people generally to earn. Islam did not interfere in defining the technical manner of increasing production, or the quantity of production, rather it left that to people to achieve as they like. Turning to the existence of property, it exists in this world naturally. Allah (swt), has created it, and left it for man’s disposal. Allah (swt):

"Yeye ndiye aliyekuumbieni vyote vilivyomo duniani." [Al-Baqarah: 29] Na Yeye (swt) alisema:

“It is He who created for you all that exists on earth.” [Al-Baqarah: 29] And He (swt) said:

"Allah ndiye aliyekutiishia bahari ili merikebu zipite humo kwa amri yake, na ili mtafute fadhila zake." [Al-Jathiyah: 12] Na Yeye (SWT) amesema:

“Allah is He Who put at your disposal the sea so that the ships may sail by His command, and so as you may seek His bounty.” [Al-Jathiyah: 12] And He (swt) said:

“Na amekutiishia kila kilichomo mbinguni na kilichomo ardhini, vyote vinatoka kwake.” [Al-Jathiya: 13] Naye (SWT) akasema:

“He put at your disposal that which is in the heavens and that which is in the earth, all from Him.” [Al-Jathiyah: 13] And He (swt) said:

Na mwanadamu na aangalie chakula chake. Jinsi Sisi tunavyomwagia maji kwa wingi. Kisha tunaipasua ardhi kwa mipasuko. Na tunaotesha humo nafaka. Na zabibu na mboga mbichi. Na mizeituni na mitende, na bustani zenye miti mingi iliyotanda. Na matunda na malisho. Ni riziki kwenu na kwa mifugo yenu. [‘Abasa: 24-32] Na Yeye (SWT) akasema:

“Let man consider his food. How We pour water in showers. Then split the earth in fragments. And cause the grains to grow therein. And grapes and fresh vegetation. And olives and dates, and enclosed gardens, dense with lofty trees. And fruits and grazes. Provision for you and your cattle.” [‘Abasa: 24-32] And He (swt) said:

“Na tulimfundisha sanaa ya kutengeneza mavazi (ya chuma cha kusokotwa) kwa manufaa yenu, ili kukulinda na madhara ya kila mmoja wenu kwa mwenzake.” [Al-Anbiyaa: 80] Na Yeye (SWT) akasema:

“And We taught Him the art of making garments (of mail) for your benefit, to guard you from each other’s violence.” [Al-Anbiyaa: 80] And He (swt) said:

“Na Tulishusha chuma, ndani yake mna nguvu kubwa na manufaa mengi kwa wanadamu.” [Al-Hadid: 25] Allah (swt) ameonyesha katika aya hizi na nyinginezo kwamba Yeye (swt) ameumba mali na ameumba juhudi za binadamu, wala Hakuzungumzia jambo lolote jingine linalohusiana nazo, jambo linaloashiria kwamba Yeye (swt) hajaingilia mali wala juhudi za binadamu, isipokuwa ameonyesha kwamba ameziumba ili watu zizitumie. Pia Hakuingilia uzalishaji wa mali; hakuna maandishi ya Shari'ah (maandishi ya kisheria ya kimungu) yanayoonyesha kwamba Uislamu unaingilia uzalishaji wa mali. Kinyume chake, tunaona maandishi ya Shari'ah yanaonyesha kwamba Shari'ah imewaachia watu jambo la kuchimba mali na kuboresha juhudi za binadamu. Imepokewa kwamba Mtume ﷺ alisema katika suala la kuchavusha mitende kwa mikono: “Ninyi mnajua zaidi mambo ya kawaida ya maisha yenu ya kila siku (amr dunyakum).” Pia imepokewa kwamba Mtume ﷺ alituma watu wawili miongoni mwa Waislamu hadi Jurash ya Yemen kujifunza utengenezaji wa silaha. Mifano hii inaonyesha kwamba Shari'ah imeliachia watu jambo la uzalishaji wa mali, wazalishe kulingana na uzoefu wao na ujuzi wao.

“And We sent down iron, in which is great might, as well as many benefits for mankind.” [Al-Hadid: 25] Allah (swt) illustrated in these verses and others, that He (swt) created property and created man’s efforts, and He (swt) did not discuss anything else that may be linked to them, which indicates that He (swt) did not interfere in the property or in man’s effort, except that He (swt) showed that He (swt) created them for people to utilise. He (swt) also did not interfere in the production of wealth; there is no Shari’ah text (divine legal text) which denotes that Islam interferes in the production of wealth. On the contrary, we find the Shari’ah texts indicate that the Shari’ah has left to the people the matter of extracting the property and improving man’s effort. It was narrated that the Prophet (pbuh) (pbuh) said in the issue of manual pollination of date trees: “You are more aware of the routine issues of your daily life (amr dunyakum).” It is also narrated that the Prophet (pbuh) (pbuh) sent two of the Muslims to Jurash of Yemen to learn weapons manufacturing. These examples indicate that the Shari’ah has left the matter of production of wealth to the people, to be produced according to their experience and knowledge.

Kutokana na yote haya, ni dhahiri kwamba Uislamu unalenga mfumo wa kiuchumi na si sayansi ya uchumi. Unaweka kama mada yake matumizi ya mali na njia ya kupata manufaa yake. Haushughulikii uzalishaji wa mali wala njia za kupata manufaa hayo kabisa.

From all of this, it is apparent that Islam focuses upon the economic system and not economic science. It makes the use of wealth, and the method of possessing its benefit as its subject. It does not address the production of wealth nor the means of the benefit at all.