Sera ya kiuchumi ni lengo la sheria zinazohusu usimamizi wa mambo ya binadamu. Sera ya kiuchumi katika Uislamu ni kuhakikisha kwamba mahitaji yote ya msingi ya kila mtu yanatimizwa kikamilifu, na kumwezesha kutimiza anasa zake kadiri awezavyo, kama mtu anayeishi katika jamii fulani, yenye namna fulani ya maisha. Kwa hiyo Uislamu unamtazama kila mtu kwa mtazamo wake binafsi badala ya jumla ya watu wanaoishi nchini. Unamtazama kama binadamu kwanza, anayehitaji kutimiziwa mahitaji yake yote ya msingi kikamilifu, kisha unamtazama katika nafasi yake kama mtu fulani mahsusi, ili kumwezesha kutimiza anasa zake kadiri iwezekanavyo. Wakati huo huo, Uislamu unamtazama akiwa mtu aliyeunganishwa na wengine kwa mahusiano fulani yaliyoendeshwa kwa namna fulani, kwa mtindo mahsusi. Lengo la sera ya kiuchumi katika Uislamu si tu kuinua kiwango cha maisha nchini bila kuangalia kuhakikisha haki ya maisha kwa kila mtu kikamilifu. Wala si tu kutoa njia za kukidhi mahitaji katika jamii, na kuwaacha watu huru kuchukua kutoka katika njia hizo kadiri wawezavyo, bila kuhakikisha haki ya riziki kwa kila mtu. Badala yake, inashughulikia matatizo ya msingi ya kila mtu kama binadamu, anayeishi kwa kufuata mahusiano mahsusi, kisha kumwezesha kuinua kiwango chake cha maisha na kupata starehe kwa ajili yake mwenyewe, kulingana na namna fulani ya maisha. Hivyo basi, inatofautiana na sera zote nyingine za kiuchumi.

The economic policy is the objective of the laws which deal with the management of human affairs. The economic policy in Islam is to secure the satisfaction of all basic needs for every individual completely, and to enable Him to satisfy his luxuries as much as He can, as a person living in a particular society, which has a certain way of life. So Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at Him as a human being first, who needs to satisfy all of his basic needs completely, then it looks to Him in his capacity as a particular individual, to enable Him to satisfy his luxuries as much as possible. Islam looks to Him at the same time, considering Him a person linked with others by certain relationships run in a certain way, according to a particular fashion. The purpose of the economic policy in Islam is not to only raise the standard of living in the country without looking to secure the rights of life for every individual completely. Nor is it just to provide the means of satisfaction in the society, leaving people free to take from such means as much as they can, without securing the right of livelihood for each individual. Rather, it addresses the basic problems of everyone as a human being, who lives according to particular relationships, then enabling Him to raise his standard of living and achieve comfort for himself, according to a particular fashion of life. As such it is different from all other economic policies.

Katika kuweka kanuni za kiuchumi kwa binadamu, Uislamu huunganisha sheria na mtu binafsi ili kuhakikisha haki ya riziki na kupata starehe, huku ukithibitisha kwamba jamii ina namna yake maalum ya maisha. Kwa hiyo, unazingatia jamii inapaswa kuwa vipi, na wakati huo huo unalenga kuhakikisha riziki na kuwezesha starehe zinazotosheleza. Inaweka mtazamo wake kuhusu jamii inavyopaswa kuwa kama msingi wa mtazamo wake kuhusu riziki na ustawi. Hivyo, utaona kwamba hukumu za Kimungu (Ahkam Shari’ah) zimehakikisha kutosheleza kikamilifu mahitaji yote ya msingi (chakula, mavazi na makazi), kwa kila raia wa Dola ya Kiislamu. Hili linafikiwa kwa kumlazimisha kila mtu mwenye uwezo kufanya kazi, ili apate mahitaji ya msingi kwa ajili yake mwenyewe na kwa wategemezi wake. Uislamu unawalazimisha watoto au warithi kuwatunza wazazi wao iwapo hawawezi kufanya kazi, au unailazimisha Hazina ya Serikali (Bait ul-Mal) kufanya hivyo, iwapo hakuna mtu wa kuwatunza. Kwa njia hiyo, Uislamu unamtaka mtu binafsi ahakikishe kwa ajili yake mwenyewe na kwa wategemezi wake kutosheleza mahitaji ya msingi, yaani chakula cha kutosha, mavazi na makazi. Kisha Uislamu unamhimiza mtu binafsi kupata starehe za maisha kadiri awezavyo.

While putting the economic rules for the human being, Islam relates the legislation to the individual to secure the right of livelihood and to secure the luxuries, while it verifies that the society has a special way of life. So, it takes into consideration what the society should be, at the same time it seeks to secure livelihood and to enable satisfying luxuries. It makes its view towards what the society ought to be as a basis for its view towards the livelihood and prosperity. Therefore, one will find that the divine rules (Ahkam Shari’ah) have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State. This is achieved by obliging each capable person to work, so as to achieve the basic needs for himself and his dependants. Islam obliges the children or the heirs to support the parents if they are not able to work, or obliges the State Treasury (Bait ul-Mal) to do so, if there is nobody to support them. As such, Islam requires that the individual secures for himself and his dependants the satisfaction of the basic needs i.e. adequate foodstuffs, clothing and housing. Islam then encourages the individual to secure the luxuries of life as much as He can.

Uislamu pia unazuia serikali kuchukua mali kwa njia ya kutoza kodi, isipokuwa katika hali ambapo ni wajibu kwa Waislamu wote kutoa msaada, kwa mfano wakati wa njaa au Jihadi. Kodi basi hutozwa tu juu ya mali ambayo inazidi kile ambacho kila mtu hutumia kwa kawaida kukidhi mahitaji yake ya msingi na anasa. Kwa njia hii, Uislamu huhakikisha haki ya riziki kwa kila mtu mmoja mmoja, na huwezesha upatikanaji wa anasa. Wakati huo huo, Uislamu huweka mipaka fulani ambayo ndani yake mtu anaweza kupata kipato ili kukidhi mahitaji yake ya msingi na anasa, na hupanga mahusiano yake na wengine kwa namna maalum. Hivyo, Uislamu unakataza Waislamu kutengeneza na kunywa mvinyo, na hauichukulii kuwa bidhaa ya kiuchumi. Uislamu unakataza kuchukua riba (riba, faida ya mkopo, n.k.) na kuitumia katika miamala kwa kila mtu mwenye uraia wa Kiislamu. Haichukulii riba kuwa bidhaa ya kiuchumi, iwe kwa Waislamu au wasio Waislamu. Hivyo, Uislamu unaziona nini jamii inapaswa kuwa wakati wa kutumia mali yoyote kuwa msingi wa kimsingi wa kutumia bidhaa ya kiuchumi.

Islam also prevents the government from taking property through the imposition of taxes, except in cases where it is obligatory upon all Muslims to care for e.g. famine or Jihad. Tax then is taken only on the wealth which exceeds that which each individual normally uses to satisfy his basic needs and luxuries. In this way, it achieves the right of livelihood for everyone individually, and facilitates the securing of the luxuries. At the same time, Islam sets certain limits within which the individual can earn in order to satisfy his basic needs and luxuries, and organises his relationships with others according to a particular fashion. So Islam prohibits the production and consumption of wine by Muslims, and it does not consider it an economic material. Islam prohibits the taking of riba (usury, interest, etc.) and its usage in transactions for everyone who holds Islamic citizenship. It does not consider Riba as an economic commodity, whether for Muslims or non-Muslims. So Islam considers what the society ought to be when utilising any property as a fundamental basis for utilising the economic commodity.

Uislamu haukumtenganisha mtu binafsi na ubinadamu wake, wala binadamu na kuwa mtu fulani mahususi. Zaidi ya hayo, Uislamu hauchukulii suala la jinsi jamii inavyopaswa kuwa kuwa jambo lililotengana na suala la kuhakikisha mahitaji ya msingi ya kila mtu yanatimizwa, na kumwezesha kutosheleza anasa zake. Badala yake, Uislamu unafanya kutimizwa kwa mahitaji na jinsi jamii inavyopaswa kuwa kuwa mambo mawili yasiyotenganishwa, lakini kwa kufanya jinsi jamii inavyopaswa kuwa kuwa msingi wa kutosheleza mahitaji. Ili kutosheleza kikamilifu mahitaji yote ya msingi, na kuwezesha kutosheleza anasa, bidhaa ya kiuchumi inapaswa kuwepo kwa watu, nayo haitapatikana kwao isipokuwa wakijitahidi kuipata. Kwa hiyo, Uislamu unawahimiza watu kutafuta kipato, kutafuta riziki na kujitahidi. Na umefanya kujitahidi kutafuta riziki kuwa wajibu. Allah (SWT) amesema:

Islam did not detach the individual from being human, nor the human being from being a particular individual. Furthermore, Islam does not consider what the society ought to be separate from the issue of securing the satisfaction of the basic needs for every individual, and enabling Him to satisfy his luxuries. Rather, Islam makes the satisfaction of the needs and what the society ought to be, as two inseparable matters from each other, but by making what the society ought to be as a basis for satisfying the needs. For the sake of satisfying all the basic needs completely, and to enable satisfaction of the luxuries, the economic commodity should be available to people, and it will not be available to them unless they strive to earn it. Therefore, Islam urges people to earn, seek the provision and strive. And it made striving to earn the provision compulsory. Allah (swt) said:

“Basi tembeeni katika njia za ardhi na mle katika riziki Yake.” [Al-Mulk: 15] Hata hivyo, hii haimaanishi kwamba Uislamu uliingilia uzalishaji wa mali, au kwamba ulieleza mambo ya kiufundi yanayohusiana na kuongeza uzalishaji, au kiasi cha uzalishaji, kwa sababu hilo halihusiani na uzalishaji. Badala yake, Uislamu unahimiza tu kufanya kazi kwa ajili ya kupata mali. Hadithi nyingi zimekuja kuhimiza kupata mali. Katika Hadithi moja, Mtume ﷺ alimshika mkono Sa’ad ibn Muadh (ra) na akaona mikono yake ni migumu. Mtume ﷺ alipouliza kuhusu hilo, Sa’ad alisema: “Ninachimba kwa jembe ili kuitunza familia yangu.” Mtume ﷺ alibusu mikono ya Sa’ad na kusema: “(Hiyo ni) mikono miwili ambayo Allah anaipenda.” Mtume ﷺ alisema: “Hakuna mtu atakayewahi kula chakula kilicho bora kuliko kula kutokana na kazi ya mikono yake mwenyewe.” Pia imesimuliwa kwamba Umar b. Al-Khattab (RA) alipita karibu na watu fulani, ambao walijulikana kama wasomaji wa Qur’an. Alimwona wakiwa wameketi na kuinamisha vichwa vyao, akauliza ni akina nani. Aliambiwa: “Hao ni wale wanaomtegemea (Al-Mutawwakiloon) Allah (pbuh).” Umar akajibu: “Hapana, hao ni wale wanaokula mali za watu. Je, mnataka nikueleze wale wanaomtegemea Allah kweli (Al-Mutawwakiloon)?” Aliambiwa ndiyo, kisha akasema: “Ni mtu anayetupa mbegu ardhini kisha anamtegemea Mola wake, Mwenye nguvu, Mtukufu (‘Azza wa jalla).” Hivyo tunaona kwamba aya na Hadithi zinahimiza kujitahidi kutafuta riziki, na kufanya kazi ili kupata mali, kama zinavyohimiza kufurahia mali na kula vitu vizuri. Allah (swt) amesema:

“So walk in the paths of the earth and eat of His sustenance which He provides.” [Al-Mulk: 15] However, this does not mean that Islam interfered in the production of wealth, or that it demonstrated the technical matters related to increasing production, or the amount of production, because it has nothing to do with production. Rather it only encourages on working for the earning of property. Many Ahadith came to encourage the earning of property. In one Hadith, the Prophet (pbuh) Muhammad (pbuh) shook the hand of Sa’ad ibn Muadh (ra) and found his hands to be rough.When the Prophet (pbuh) (pbuh) asked about it, Sa’ad said: “I dig with the shovel to maintain my family.” The Prophet (pbuh) (pbuh) kissed Sa’ad’s hands and said: “(They are) two hands which Allah loves.” The Prophet (pbuh) (pbuh) said: “Nobody would ever eat food that is better than to eat of his own hand’s work.” It was also narrated that Umar b. Al-Khattab (RA) passed by some people, who were known as readers of the Qur’an. He saw them sitting and bending their heads, and asked who they were. He was told: “They are those who depend (Al-Mutawwakiloon) upon Allah (pbuh).” Umar replied: “No, they are the eaters who eat the people’s properties. Do you want me to describe those who really depend upon Allah (Al-Mutawwakiloon)?” He was answered in the affirmative, and then He said: “He is the person who throws the seeds in the earth and then depends on his Lord The Almighty, The Exalted (‘Azza wa jalla).” Thus we find that the verses and the Ahadith encourage striving to seek provision, and working to earn property, just as they encourage the enjoyment of the property and eating of the good things. Allah (swt) said:

“Sema: ni nani aliyeharamisha zawadi nzuri za Mwenyezi Mungu, alizowaandalia waja Wake, na vitu safi na vizuri (alivyovitoa)?” [Al-A'raf: 32] Na: “Wala wasidhani wale wanaobakhili kwa yale aliyowapa Mwenyezi Mungu katika fadhila Zake kwamba ni bora kwao. Bali ni baya kwao. Yale waliyoyabakhili watafungwa shingoni mwao Siku ya Kiyama. Na Mwenyezi Mungu ndiye Mrithi wa mbingu na ardhi, na Mwenyezi Mungu anajua mnayoyatenda.” [Al-Imran: 180] Na:

“Say: who has forbidden the beautiful gifts of Allah, which He has provided for His servants, and the things, clean and pure, (that He has provided)?” [Al-A’raf: 32] And: “And let not those who are niggardly, who withhold the gifts which Allah has given them from His Grace, think that it is good for them. Rather it is worse for them. That which they hoard will be their collar on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is informed of what you do.” [Al-Imran: 180] And:

"Enyi mlioamini! Toeni katika vizuri mlivyovichuma, na katika vile tulivyokutoleeni katika ardhi." [Al-Baqarah: 267] Na:

“O you who believe! Spend of the good things which you have earned, and of that which We bring forth from the earth for you.” [Al-Baqarah: 267] And:

"Enyi mlioamini! Msiharamishe vitu vizuri ambavyo Allah amekuhalalishieni." [Al-Ma'idah: 87] Na:

“O you who believe! Do not prohibit the good things which Allah made halal for you.” [Al-Ma’idah: 87] And:

“Kuleni katika yale ambayo Allah amekuruzukuni, halali na nzuri.” [Al-Ma’idah: 88] Aya hizi, na zinazofanana nazo, zinaonyesha wazi kwamba hukumu za kisharia (Ahkam Shari’ah) zinazohusiana na uchumi zinalenga kupata mali na kufurahia mambo mazuri. Hivyo Uislamu uliwawajibisha watu kufanya kazi na kupata riziki, na uliwaamuru kufurahia mali waliyoipata, ili kufikia ukuaji wa uchumi nchini, kukidhi mahitaji ya msingi ya kila mtu, na kuwezesha kutimiza anasa zake.

“And eat of that which Allah provided for you, halal and good.” [Al-Ma’idah: 88] These verses, and the like, denote clearly that the divine rules (Ahkam Shari’ah) related to the economy, aim at acquiring property and enjoying good things. So Islam obliged individuals to earn, and ordered them to enjoy wealth that they earned, so as to achieve economic growth in the country, to satisfy the basic needs of every person, and to enable the satisfaction of his luxuries.

Ili kurahisisha upatikanaji wa mali, tunaona kwamba Uislamu umeweka kanuni zinazohusu njia ya kumiliki utajiri bila ugumu wowote. Hivyo umefanya njia ya kumiliki mali kuwa rahisi sana. Kwa hiyo Uislamu umeweka wazi njia halali za umiliki, na umeweka mikataba ambayo kwayo umiliki wa mali hubadilishwa, na kumwacha mwanadamu huru kubuni mitindo na njia ambazo kwazo hupata riziki, wala haukuingilia uzalishaji wa utajiri.

In order to facilitate the acquisition of property, we find that Islam puts the rules related to the manner of possessing wealth without any complications. So it made the manner of possessing property very easy. Thus Islam defined the legal means of ownership, and it defined the contracts through which property ownership is exchanged, and left man free to develop the styles and means by which He earns, and it did not interfere in the production of the wealth.

Uislamu unafafanua njia halali za umiliki na mikataba kwa ujumla kupitia miongozo inayojumuisha kanuni za kisheria na sheria, ambazo chini yake masuala mengi yanaangukia, na ambazo kwa msingi wake kanuni nyingi hupimwa kwa kulinganisha (Qiyas).

Islam defines the legal means of ownership and contracts in general guidelines that include legal principles, and rules, under which numerous issues belong and against which numerous rules are measured by analogy (Qiyas).

Hivyo ililazimisha kazi, ikaweka kanuni zake za kina, na ikamwachia mtu afanye kazi kama seremala, mtengenezaji, fundi, mfanyabiashara, na kadhalika. Zawadi imewekewa sheria kwa namna ambayo michango inaweza kulinganishwa nayo kwa kufananisha, kwa kuwa ni njia ya kumiliki. Ajira imewekewa sheria kwa namna ambayo uwakilishi (Wakala) unaweza kulinganishwa nayo kwa kufananisha, kwa kuwa mtu anastahiki malipo. Hivyo tunaona kwamba njia za kumiliki na mikataba zimefafanuliwa na Shari'ah kwa mistari ya jumla, na zimewekwa kwa namna inayojumuisha matukio ya kisasa yoyote; lakini haziruhusu aina mpya yoyote ya miamala. Ni lazima watu wajizuie kwenye miamala iliyobainishwa na Shari'ah, ambayo inatumika kwa matukio mapya, hata yawe mengi kiasi gani.

Thus it obliged work, put its detailed rules, and left the person to work as a carpenter, manufacturer, technician, trader, etc. The gift is legislated in such a way that donation can be compared to it by analogy in terms of being a means of ownership. Employment was legislated in such a way that representation (Wakala) can be compared to it by analogy in terms of being entitled to compensation. Thus we find that the means of ownership and the contracts are detailed by Shari’ah in general outlines and set in such a way as to include any contemporary incidents; yet they do not allow for any new type of transactions. It is obligatory that people restrict themselves to the transactions that are defined by the Shari’ah, which apply to new incidents however numerous.

Hivyo basi, Muislamu anaendelea kwa utulivu katika kutafuta mali, bila kukumbana na vikwazo vinavyomzuia kupata riziki kwa njia halali. Kwa njia hii, kukidhi mahitaji yote ya msingi kunawezekana kwa kila mtu. Uislamu hauishii tu kumhimiza mtu mmoja mmoja kufanya kazi na kutafuta riziki, bali pia unaitaka Hazina ya Serikali (Bait ul-Mal) kuwajibika kwa kuwahudumia raia wote. Kwa hiyo, umefanya kuwasaidia walemavu wa akili au wa mwili kuwa jukumu la Serikali, na umefanya kutoa mahitaji ya msingi ya taifa (Ummah) kuwa mojawapo ya majukumu yake, kwa sababu Serikali ina wajibu wa kusimamia mambo ya Ummah.

As such, the Muslim proceeds steadily in earning property, without being faced with obstacles, which prevent Him from earning through Halal means. Thus, the satisfaction of all basic needs is possible for every person. Islam not only urges the individual to earn, it also requires the State Treasury (Bait ul-Mal) to be responsible for the support of all the citizens. So it made the support of the mentally or physically disabled as the State’s responsibility, and it made the provision of the basic needs of the nation (Ummah) as one of its duties, because the State is obliged to look after the affairs of the Ummah.

Bukhari alisimulia kutoka kwa Ibn Umar: Mtume ﷺ alisema: "Imamu ni mchungaji (ra'i) na yeye ndiye anayewajibika kwa raia wake." Ili Dola iweze kutekeleza wajibu uliowekwa juu yake na Shari'ah, Shari'a iliipa Dola mamlaka ya kukusanya mapato fulani, kama vile kodi ya kichwa (Jizya) na kodi ya ardhi (Kharaj), huku Zakat pia ikikusanywa na Hazina ya Serikali (Bait ul-Mal). Dola pia ina haki ya kukusanya fedha kwa ajili ya huduma zile ambazo ni wajibu kwa Ummah, kama vile ukarabati wa barabara, ujenzi wa hospitali, kulisha watu wenye njaa, na mengineyo.

Bukhari narrated from Ibn Umar: The Prophet (pbuh) (pbuh) said: “The Imam is in charge (ra’i) and He is responsible for his citizens.” In order for the State to perform the duty placed on it by the Shari’ah, the Shar’a gave the State the authority to collect certain revenues such as the head tax (Jizya) and the land tax (Kharaj), with Zakat also to be collected by the State Treasury (Bait ul-Mal). The State also has the right to collect funds for those services which are a duty upon the Ummah, such as the repair of roads, building hospitals, feeding hungry people, and the like.

Shariá imeifanya Dola kuwajibika kwa usimamizi wa mali ya umma. Shariá inawazuia watu binafsi kuendesha mali ya umma peke yao, kwa sababu jukumu la jumla ni la Imamu, na hakuna raia yeyote mwenye haki ya kuchukua jukumu hili isipokuwa aliteuliwa na Imamu. Mali ya umma ya maji, mafuta, chuma, shaba na mengineyo ni mali ambayo lazima itumiwe ili kufikia maendeleo ya kiuchumi kwa taifa (Ummah), kwa sababu mali hizi ni za Ummah, na Dola ina dhamana tu juu yake kwa ajili ya usimamizi na uendelezaji wake. Dola inapotoa fedha na kutekeleza wajibu wake wa kuangalia mambo ya watu, na kila mtu mwenye uwezo anapopata mali, basi utajiri mwingi unapatikana kwa ajili ya kukidhi mahitaji ya msingi ya watu binafsi kikamilifu, pamoja na anasa.

The Shar’a made the State responsible for the management of public property. The Shar’a prevents individuals from running public property on their own, because the overall responsibility is for the Imam, and none of the citizens is entitled to assume this responsibility unless He was designated by the Imam. The public properties of water, oil, iron, copper and the like, are properties which must be utilised in order to achieve economic progress for the nation (Ummah), because these properties belong to the Ummah, and the State is merely in charge of them for their administration and development. When the State supplies funds, and discharges its duty of looking after the affairs of the people, and when every capable individual earns property, then abundant wealth becomes available for the satisfaction of the individuals basic needs completely, and the luxuries.

Hata hivyo, maendeleo ya kiuchumi kupitia kuwahamasisha kila mtu mwenye uwezo afanye kazi, kugawa mali kwa Serikali na kuwekeza mali ya umma, yote hayo ni njia ya kukidhi mahitaji, si kwa ajili ya kuwa na mali yenyewe, wala kwa kujivuna, wala kuitumia katika dhambi, wala kwa kiburi na dhulma. Ndiyo maana Mtume wa Allah ﷺ alisema: “Yeyote aliyetafuta maisha (mambo) kwa njia halali (halal) na kwa heshima, atakutana na Allah (SWT) akiwa uso wake kama mwezi kamili; na yeyote aliyeyatafuta kwa kiburi na kupindukia mipaka, atakutana na Allah naye Akiwa amemkasirikia.” Mtume ﷺ pia alisema: “Je, wewe mwana wa Adam, unayo katika mali yako isipokuwa ile uliyoila na kuimaliza, ile uliyovaa na kuichakaza, na ile uliyoitoa sadaka na kuihifadhi (kwa ajili yako mwenyewe)?” Allah (SWT) Mtukufu alisema:

However, the economic progress through motivating every capable individual to work, assigning properties to the State and the investing of public property, all that is a means to satisfy the needs, not for the sake of having property for itself, nor for boasting, nor to spend it in sin, nor for arrogance and oppression. That is why the Messenger of Allah (pbuh) said: “Whosoever sought the life (matters) legitimately (halal) and decently He will meet Allah (swt) with his face as a full moon; and whosoever sought it arrogantly and excessively He will meet Allah while He is angry at him.” The Prophet (pbuh) (pbuh) also said:“Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?” Allah (swt) the Supreme said:

“Usifanye Israaf (kutumia kupita kiasi au kwenda zaidi ya mipaka iliyowekwa na Uislamu); hakika Yeye hapendi wale wanaoruhusu Israaf.” [Al-A’raf: 31] Uislamu uliufanya lengo la kumiliki mali kuwa njia ya kukidhi mahitaji, si kwa ajili ya kujivunia. Pia uliufanya usimamizi wa uchumi kwa ujumla kulingana na amri za Allah (swt) kuwa wajibu. Uliamuru Muislamu atafute Akhera kupitia kile anachokipata, wala asisahau sehemu yake ya maisha haya ya dunia. Allah (swt) amesema:

“Don’t commit Israaf (spending or going beyond the limits imposed by Islam); surely He does not like those who condone Israaf.” [Al-A’raf: 31] Islam made the aim of owning property a means towards satisfying the needs and not for the purpose of boasting. It also made managing the economy as a whole according to Allah (swt)’s orders obligatory. It ordered the Muslim to seek the Hereafter through what He earns and not to forget his share of this worldly life. Allah (swt) said:

“Lakini tafuta makao ya Akhera katika yale ambayo Allah amekupa, wala usisahau sehemu yako ya maisha ya dunia, na uwe mwema kama vile Allah alivyokuwa mwema kwako, wala usitafute uharibifu katika ardhi.” [Al-Qasas: 77] Falsafa ya uchumi wa Kiislamu inaamuru kwamba vitendo vyote vya kiuchumi viwe kulingana na amri za Allah (swt), kwa kuzingatia uhusiano na Allah (swt). Wazo ambalo usimamizi wa mambo ya Waislamu katika jamii umejengwa juu yake ni kuelekeza shughuli za kiuchumi kulingana na hukumu za kiungu (Ahkam Shari’ah), kama njia kamili ya maisha (Deen). Vivyo hivyo, usimamizi wa mambo ya raia wengine (wasio Waislamu) wa Dola hudhibiti shughuli zao za kiuchumi kulingana na hukumu za kiungu. Unawaruhusu yale yote ambayo Uislamu umeruhusu, na unawakataza yale yote ambayo Uislamu umeharamisha. Allah (swt) amesema:

“But seek the abode of the Hereafter in that which Allah has given you, and do not neglect your portion of worldly life, and be kind even as Allah has been kind to you, and seek not corruption in the earth.” [Al-Qasas: 77] The philosophy of Islamic economy dictates that all economic actions are according to the commandments of Allah (swt), based on recognising the relationship with Allah (swt). The idea upon which the management of the Muslims affairs in society is built, is directing the economic activities according to the divine rules (Ahkam Shari’ah), as a complete way of life (Deen). Similarly, the management of the affairs of the other (non- Muslim) citizens of the State restricts their economic activities according to the divine rules. It permits them whatever Islam has permitted, and it forbids them of whatever Islam has prohibited. Allah (swt) said:

"Na chochote ambacho Mtume anakupeni, kichukueni; na chochote anachowakataza, jiepusheni nacho." [Al-Hashr: 7] Na Yeye (SWT) alisema:

“And whatsoever the Messenger gives you take it, and whatsoever He forbids you abstain from it.” [Al-Hashr: 7] And He (swt) said:

"Enyi watu! Hakika imekufikieni mawaidha kutoka kwa Mola wenu, na ponyo kwa yaliyomo vifuani." [Yunus: 57] Na Yeye (swt) amesema:

“O mankind! There has come unto you an exhortation from your Lord, a cure for that which is in the breasts.” [Yunus: 57] And He (swt) said:

"Na wale wanaopinga amri yake (ya Mtume) na wahadharishwe, isije ikawapata fitina au adhabu iumizayo." [An-Nur: 63] Na Yeye (swt) amesema: "Na uhukumu baina yao kwa yale aliyoteremsha Mwenyezi Mungu." [Al-Ma'idah: 49] Uislamu umehakikisha utekelezaji wa kanuni hizi kwa kumhamasisha Muislamu kuzingatia sera hii ya kiuchumi kwa kumcha Mwenyezi Mungu (swt) (Taqwa), na kwa watu kwa ujumla kuzingatia hilo kupitia sheria zilizowekwa ambazo Dola inazitekeleza kwa watu. Mwenyezi Mungu (swt) amesema:

“And let those who withstand his (the Messenger’s) order beware, lest some trial or painful punishment befall them.” [An-Nur: 63] And He (swt) said: “And rule between them with that which Allah revealed.” [Al-Ma’idah: 49] Islam secured the observance of these rules by motivating the Muslim to adhere to this economic policy through the fear of Allah (swt) (Taqwa), and the abiding of the people, in general, to it through the legislated laws which the State implements upon the people. Allah (swt) said:

"Enyi mlioamini! Mcheni Mwenyezi Mungu na acheni yaliyobaki ya riba, ikiwa ni waumini kweli." [Al-Baqarah: 278] Na Yeye (SWT) akasema:

“O you who believe! observe your duty to Allah and give up what remains (due to you) from riba, if you are (in truth) believers.” [Al-Baqarah: 278] And He (swt) said:

Ee mlioamini! Mnapoingia deni la muda maalum, liandikeni kwa maandishi...” [Al-Baqarah: 282] mpaka Yeye (SWT) asema:

“O you who believe! When you contract a debt for a fixed term record it in writing...” [Al-Baqarah: 282] until He (swt) says:

"....isipokuwa biashara halisi mnayohamishiana mkono kwa mkono miongoni mwenu wenyewe, katika hali hiyo si dhambi kwenu msipoiandika." [Al-Baqarah: 282] Hivyo ndivyo Uislamu ulivyoeleza namna kanuni hizi zinavyotekelezwa na namna utiifu wa watu kwa kanuni hizi unavyohakikishwa.

“....save in the case when it is actual merchandise which you transfer among yourselves from hand to hand, in that case it is no sin for you if you write it not.” [Al-Baqarah: 282] Islam thus explained the way in which these rules are implemented and the way in which people’s adherence to these rules is guaranteed.

Hii inaonyesha jinsi sera ya kiuchumi katika Uislamu inavyojengwa juu ya kukidhi mahitaji ya kila mtu binafsi, kama binadamu anayeishi katika jamii fulani, na juu ya kutafuta mali ya kutosheleza yale yanayokidhi mahitaji hayo. Sera ya kiuchumi katika Uislamu pia imejengwa juu ya wazo moja, nalo ni utekelezaji wa vitendo vyote kulingana na kanuni za Mwenyezi Mungu. Hutekelezwa na kila mtu binafsi kwa kuchochea hofu yake kwa Allah (SWT), na kutekelezwa na Dola kwa kuwalea watu kifikra na kwa kutekeleza sheria.

This demonstrates how the economic policy in Islam is built on satisfying the needs of every individual, as a human being who lives in a particular society, and on earning the wealth to provide that which satisfies the needs. The economic policy in Islam is also established on one idea, which is the implementation of all actions according to divine rules. It is implemented by every individual through motivating of his fear of Allah (swt) and applied by the State through culturing the people and through implementing laws.