23.3 Miamala ya Kubadilishana - Mfumo wa Kiuchumi wa Uislamu | Quran Course

23.3 Miamala ya Kubadilishana - Mfumo wa Kiuchumi wa Uislamu | Quran Course

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23.3 Miamala ya Kubadilishana

23.3 Exchange Transactions

by Taqiuddin an-Nabhani3 min readViewed 86 times

Bila kujali jinsi miamala ya kubadilishana ilivyo mingi na ya aina mbalimbali, daima itakuwa imewekewa mipaka: ni kubadilishana sarafu moja kwa nyingine ya aina hiyo hiyo, au kubadilishana sarafu moja kwa nyingine ya aina tofauti. Muamala hufanyika tu kati ya fedha taslimu kwa fedha taslimu nyingine, au kati ya Dhimma (deni la mkopo) kwa Dhimma nyingine. Kubadilishana hakuwezi kufanyika kati ya fedha taslimu na deni. Muamala wa kubadilishana unapofanyika, huwa na nguvu mara mikataba na malipo yanapokamilika, na hakuna kati ya pande mbili zinazoingia mkataba anayeweza kurudi nyuma katika neno lake, isipokuwa kama imethibitika kuwa kulikuwa na udanganyifu mkubwa au kasoro, na katika hali hiyo inaruhusiwa kwa mmoja wa pande zinazoingia mkataba kujitoa katika mpango huo. Kwa mfano, ikiwa mmoja wa pande zinazoingia mkataba ataona kasoro katika kile alichonunua, kwa mfano akakuta fedha aliyoinunua ina shaba, au fedha ile ikageuka nyeusi, anayo haki ya kuchagua kurudisha bidhaa alizonunua au kuzikubali kwa bei iliyokubaliwa wakati wa muamala. Hii ina maana kwamba kurudisha bidhaa kunaruhusiwa mradi kiwango kiwe kile kile cha wakati wa mpango. Iwapo mmoja wa pande zinazoingia mkataba atakubali bidhaa, muamala utakuwa halali, na akiamua kuzirudisha, mpango utafutwa. Kwa mfano, mtu akinunua dhahabu ya karati 24 kwa dhahabu ya karati 24, kisha akagundua kwamba dhahabu aliyonunua ni karati 18 tu, hili litachukuliwa kuwa udanganyifu, na katika hali hii atakuwa na chaguo la kukubali mpango kwa bei ya kubadilishana iliyokubaliwa wakati wa muamala au kuukataa. Kwa hiyo, mtu aliyebadilishana dhahabu kwa dhahabu akiamua kukubali dhahabu pamoja na kasoro yake kwa punguzo, hilo halitaruhusiwa, kwa sababu thamani kubwa ingewekwa kwa mojawapo ya bidhaa mbili, na hapatakuwepo usawa ambao ni sharti la muamala wa "aina hiyo hiyo".

Mfano mwingine ni ikiwa mdaiwa atamwambia mdai wake: "Punguza baadhi ya deni langu nami nitaharakisha kulipa salio lililobaki la deni." Hili pia halifai, kwa sababu itakuwa ni kubadilishana mauzo ya papo hapo kwa mauzo ya baadaye bila usawa, yaani ni kana kwamba mdaiwa amemuuzia mdai wake deni lake "kwa haraka" kwa bei ndogo kuliko ile ya muamala wa awali, hivyo kuleta tofauti ya thamani ambayo ni Riba. Vivyo hivyo, ikiwa mdai atamwambia mdaiwa: "Nitakupa Dirham kumi ikiwa utaharakisha kulipa deni la dinari 100 unazonidai", hili haliruhusiwi kwa sababu kutakuwa na tofauti ya thamani ambayo ni Riba. Muslim ameripoti kwa mujibu wa Abu Sa'id Al-Khudri kwamba Mtume wa Allah ﷺ alisema: "Badilishana dhahabu kwa dhahabu, fedha kwa fedha, ngano kwa ngano, shayiri kwa shayiri, tende kwa tende na chumvi kwa chumvi, kwa kiasi sawa na kwa mkono kwa mkono; atakayeongeza au kuchukua ziada, ataingia katika riba, mchukuaji na mtoaji sawa." Mfano mwingine ni ikiwa mtu mmoja anamdai mwenzake dhahabu na huyo mwenzake anamdai fedha, kisha wakabadilishana wanachodaiwa kila mmoja, yaani mtu wa kwanza akalipa deni lake la dhahabu kwa fedha anayodai, aina hii ya kubadilishana inaruhusiwa, kwa kuwa malipo ya deni papo hapo ni kama malipo ya bidhaa papo hapo. Pia, ikiwa mtu alinunua bidhaa kwa dhahabu, na muuzaji akapokea thamani ya bidhaa hizo kwa fedha, muamala wa aina hii unaruhusiwa, kwa kuwa inaruhusiwa kulipa sarafu moja kwa sarafu nyingine, na mpango huu ni ubadilishanaji wa mali na deni (mkopo). Hii ni kwa sababu Abu Dawud na Al-Athram wameripoti katika "Sunan" yao kwa mujibu wa Ibn Umar aliyesema: "Nilikuwa nikifanya biashara ya ngamia huko Baqee', basi nilikuwa nauza kwa dinari na kupokea malipo kwa dirham, au nauza kwa dirham na kupokea malipo kwa dinari." Basi nilimwendea Mjumbe wa Allah ﷺ nyumbani kwa Hafsa, nikasema: ‘Ewe Mjumbe wa Allah ﷺ, tafadhali sikiliza, nataka kukuuliza jambo. Ninauza ngamia huko Baqee’, nauza kwa Dinari na kulipwa kwa Dirhamu, au nauza kwa Dirhamu na kulipwa kwa Dinari. Ninachukua hiki kwa kile, na kutoa kile kwa hiki.’ Mjumbe wa Allah ﷺ akajibu: ‘Hakuna ubaya katika hili mradi unafanya biashara kwa kufuata thamani ya soko ya siku hiyo, na mradi usiachane na upande mwingine huku bado kuna kitu kinachosubiri kati yenu wawili.’ Pia, ikiwa mtu atamnunulia mwingine Dinari halisi kwa Dinari mbili bandia, hilo halitaruhusiwa. Lakini ikiwa alinunua Dinari halisi kwa Dirhamu za fedha, kisha akanunua kwa Dirhamu hizo Dinari mbili bandia, hilo litaruhusiwa, iwe amewanunua kutoka kwa mtu yule yule au kutoka kwa mwingine. Hii ni kwa sababu Muslim amepokea kutoka kwa Abu Sa'id aliyesema: “Bilal alimwendea Mjumbe wa Allah ﷺ akiwa na tende za Barni (za ubora wa juu), basi Mjumbe wa Allah ﷺ akauliza: ‘Hizi zimetoka wapi?’ Bilal akajibu: ‘Hizi ni tende za ubora duni tulizokuwa nazo kwa muda, nami nikabadilisha sa'a mbili za ubora duni kwa sa'a moja ya ubora wa juu ili mpe Mjumbe wa Allah ﷺ chakula.’” Hapo Mjumbe wa Allah ﷺ akasema: “Ole! Hiki ni Riba halisi, basi usifanye hivyo. Ukitaka kununua tende (za ubora wa juu), uziuze tende (za ubora duni) katika biashara tofauti, kisha ununue (tende za ubora wa juu).” Pia, Abu Sa'id na Abu Hurairah wameripoti katika Hadith “iliyokubaliwa” “kwamba Mjumbe wa Allah ﷺ alimteua mtu mmoja kuwa mkusanyaji wa kodi huko Khaybar, basi siku moja akamjia na tende za ubora wa juu ziitwazo Janeeb. Hapo Mjumbe wa Allah ﷺ akasema: ‘Je, tende zote za Khaybar ni kama hizi?’ Akasema: ‘Hapana, kwa Allah, Ewe Mjumbe wa Allah!’ Tunanunua Sa'a moja ya tende hizi za ubora wa juu kwa Sa'a mbili za tende duni, na pia Sa'a mbili za tende hizo kwa Sa'a tatu." Juu ya hilo Mtume wa Allah ﷺ akasema: "Msifanye hivyo; bali uuze tende duni ulizonazo kwa dirham, kisha ununue tende za Janeeb kwa kutumia dirham." Hapa Mtume wa Allah ﷺ hakumwamuru mtu huyo auze tende zake kwa mtu mwingine tofauti na yule ambaye angemnunulia, na kama kuuza tende kwa mtu yule yule ambaye anamnunulia kungekuwa ni haramu, basi Mtume wa Allah ﷺ angeeleza hili kwa mkusanyaji wake wa kodi. Kwa hiyo ilikuwa ni halali kwa sababu aliuza aina moja ya bidhaa (tende) kwa aina nyingine (tende) bila masharti yoyote ya awali wala makubaliano ya siri (njama), hivyo ni halali, kana kwamba amenunua kutoka kwa mtu mwingine. Vivyo hivyo, itakuwa halali kuuza dhahabu kwa fedha, kisha kununua fedha. Hata hivyo, ikiwa hilo lingefanyika kwa mpango wa awali na makubaliano ya siri, halingeruhusiwa, na lingehesabiwa kuwa ni hila iliyokatazwa. Hii ni kwa sababu hila ya aina yoyote imekatazwa na ni haramu katika Uislamu, yaani jaribio lolote la kuonyesha mkataba kuwa halali kwa nia ya kutekeleza kitendo kilichokatazwa kwa udanganyifu. Hii inajumuisha kuomba kitendo ambacho Allah ameharamisha, kupuuza kitendo ambacho Allah (SWT) ameamuru, kuficha haki n.k. Hii ni kwa sababu chochote kinachopelekea haramu chenyewe ni haramu. Pia, Ahmad amesimulia kwa mamlaka ya Ubada Ibn As-Samit kwamba Mtume wa Allah ﷺ alisema: "Kundi katika ummah wangu siku moja litahalalisha khamr (vileo) baada ya kulipa jina jingine." Ahmad pia amesimulia kwa mamlaka ya Abu Malik Al-Ash'ari aliyesema kwamba alimsikia Mtume wa Allah ﷺ akisema: "Watu wa ummah wangu watakunywa pombe (khamr) huku wakilipa jina jingine." Kwa hiyo, ubadilishanaji ni miongoni mwa miamala halali katika Uislamu kwa mujibu wa kanuni maalum zilizowekwa na Shari'a. Unaweza kufanywa katika miamala ya ndani pamoja na ya kigeni. Kama vile ubadilishanaji wa dhahabu kwa fedha na fedha kwa dhahabu wa sarafu moja ya nchi ulivyo, hili pia linaweza kufanyika kwa sarafu ya kigeni, iwe ndani ya nchi au nje ya nchi, na iwe ubadilishanaji huo ni wa kifedha au wa kibiashara, pamoja na pale ambapo kuna ubadilishanaji wa sarafu moja kwa nyingine. Ili kufafanua kwa kina ubadilishanaji wa fedha za kigeni kati ya sarafu mbalimbali, tunahitaji kuchunguza kwa undani asili ya fedha.

Another example would be if an indebted person said to his debtor: “Reduce some of my debt and I will hurry in repaying the remainder of the debt.” This is also not allowed because it would be the trading of a ready sale for a future sale without equivalence i.e. it is as if the indebted person sold his debt “promptly” to his debtor for less than the original transaction, thus creating a disparity which is Riba. Likewise, if the debtor said to the indebted: “I would give you ten Dirhams if you accelerated the repayment of the 100 you owe me”, this is not allowed because there would be a disparity in the value which is Riba. Muslim reported on the authority of Abu Sa’id Al-Khudri that the Messenger of Allah (pbuh) said: “Trade gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt, like for like, and hand to hand, for whoever increases or takes an increase will fall into riba, for the taker and the giver alike.” Another example would be if one person owed another gold and the latter owed the former silver, and they exchanged what each owed the other i.e. if the former settled what He owed in gold with what He is owed in silver, this type of exchange would be lawful, for the immediate payment of debt is like the immediate payment of goods. Also, if a person bought goods in gold, and the seller cashed the value of the goods in silver, this type of transaction would be permitted, for it would be permitted to pay off one of the currencies by another currency, and this deal would be an exchange with an asset and debt (credit). This is because Abu Dawud and Al-Athram reported in their “Sunan” on the authority of Ibn Umar who said: “I used to trade in camels in the Baqee’, so I would sell in Dinars and get paid in Dirhams, or sell in Dirhams and get paid in Dinars. I would take this from that and give this from that, so I went to the Messenger of Allah (pbuh) at Hafsa’s house, and I said: ‘O Messenger of Allah (pbuh) will you please listen, I want to ask you something. I sell camels in the Baqee’, I sell in Dinars and get paid in Dirhams or I sell them in Dirhams and get paid in Dinars. I take this from that and give this from that.’ The Messenger of Allah (pbuh) answered: ‘There is nothing wrong in this as long as you trade according to the market value of the day and as long as you do not part company from the other party with something still outstanding between the two of you.”’ Also, if a person bought from another a genuine Dinar for two fake Dinars, this would not be allowed. However, if He bought a genuine Dinar for silver Dirhams, then bought with the Dirhams two fake Dinars, this would be allowed whether He bought them from the same person or from another. This is so because Muslim reported on the authority of Abu Sa’id who said: “Bilal came to the Messenger of Allah (pbuh) with some Barni (fine quality) dates, so the Messenger of Allah (pbuh) enquired: ‘Where did this come from?’ Bilal replied: ‘These are dates of inferior quality we had for some time, and I exchanged two sa’as of inferior quality for one sa’a of fine quality as food for the Messenger of Allah (pbuh).”’ Upon this the Messenger of Allah (pbuh) said: “Woe! this is real Riba so do not do that. If you wish to buy dates (of superior quality) you could sell the dates (of inferior quality) in a separate bargain and then buy the (superior quality dates).” Also, Abu Sa’id and Abu Hurairah reported in an “agreed upon” Hadith “that the Messenger of Allah (pbuh) appointed a man as a tax collector over Khaybar, so He came to Him one day with some fine quality dates called Janeeb. Upon this the Messenger of Allah (pbuh) said: ‘Are all the dates of Khaybar like this?’ He said: ‘No, by Allah, O Messenger of Allah! We buy one Sa’a of these fine quality dates for two Sa’as of inferior dates and also two Sa’as of it for three Sa’as.”’ Upon this the Messenger of Allah (pbuh) said: “Do not do this; rather sell the inferior quality of dates you have for dirhams and then buy the Janeeb dates with the use of dirhams.” Here, the Messenger of Allah (pbuh) did not order the man to sell his dates to a person other than the one He would buy them from, and if the selling of dates to the same person He buys from was Haram then the Messenger of Allah (pbuh) would have explained this to his tax collector. It was therefore permitted because He sold one type of good (dates) for another type (dates) without any preconditions or secret agreement (connivance) so it is allowed, as if He had bought from another person. Likewise, it would be permitted to sell gold for silver, and then buy silver. However, if this were subject to a prior arrangement and secret deals, it would not be allowed, and it would be regarded as a prohibited ploy. This is because any type of trickery is prohibited and unlawful in Islam i.e. any attempt to portray a contract as legitimate with the intent to commit a forbidden act using deception. This includes soliciting an action that Allah has forbidden, neglecting an action that Allah (swt) has commanded, suppressing a right etc. This is because whatever leads to Haram is itself Haram, and because Ahmed reported on the authority of Ubada Ibn As-Samit that the Messenger of Allah (pbuh) said: “A group from my ummah will one day consider “khamr” (intoxicants) lawful after they give it a different name.” Ahmed also reported on the authority of Abu Malik Al-Ashja’i who said that He heard the Messenger of Allah (pbuh) say: “People from my ummah will drink alcohol (Khamr) while giving it a different name.” Therefore, exchange is one of the lawful transactions in Islam according to specific rules determined by the Shar’a. It can be conducted in local transactions as well as foreign. Just like the exchange of gold for silver and silver for gold of the same currency of the country, this can also be performed in a foreign currency, whether at home or abroad, and whether the exchanges were monetary or commercial as well as where the exchange of a currency for another is involved. In order to elaborate on the foreign exchange between various currencies, we need to study in depth the nature of money.