Q&A/Maswali na Majibu


Kufuatia ushauri wa waziri mkuu Mizengo Kayanza Pinda wa kuziomba bank zipunguze kiwango cha riba kwa wakulima, kuna swali limeulizwa kua vipi bank za kiIslam zinaweza kuwasaidia wakulima?

Swali hilo limejibiwa kama ifuatavyo

Ni kweli kwamba katika gazeti la Mwananchi la tarehe 16/5/2012 kulikuwa na makala iliyonakili ushauri wa Waziri Mkuu wa Tanzania Mh Mizengo Kayanza Pinda akizishauri bank zitoe mikopo yenye riba nafuu kwa wakulima. Alizitaja changamoto ambazo zinawakabili wakulima kwa kusema ‘"Wakulima wadogowadogo wanashindwa kupata mikopo ya kutosha kwa sababu benki za biashara zinawatoza riba kubwa na kuhitaji dhamana (collateral) alisema Mh Pinda.
Mh Pinda aliyasema hayo jijini Dar es Salaam katika hotuba  iliyosomwa kwa niaba yake na Waziri wa Ulinzi na Jeshi la Kujenga Taifa, Shamsi Vuai Nahodha wakati wa ufunguzi wa mkutano wa Chama cha Kilimo Vijijini Afrika (Afraca).

Tukianzia na tataizo la riba (interest) na ambalo bank za kawaida zinatofautiana na bank za kiIslam, ni dhahiri kua riba ktk mazingira yake yote ni kikwazo kikubwa cha maendeleo. Matatizo ya riba yalishaelezwa na bado yanaendelea kuelezewa, na kuthibitishwa na wataalam wengi wa kiuchumi duniani, kwa mfano hivi karibuni mkuu wa shirika la fedha la kimataifa  International Monetary Fund (IMF) Christine Lagarde  aliishauri serikali ya Uingereza kupunguza  kiwango cha riba mpaka ifikie sifuri, alinukuliwa akisema “BRITAIN should consider cutting the interest rate to ZERO if the economy continues to struggle, the International Monetary Fund believes”). The Sun 23 may 2012.  Maneno ya Miss Lagarde yaliungwa mkono na wanauchumi wengi kwa kesema  “Cutting rates from 0.5 per cent won’t be the solution on its own, but would send out the right signal.”

Kwa upande wa bank za kiIslam, tungezishauri zijitokeze kuwafahamisha wananchi na wadau mbali mbali kua ziko njia mbali mbali zinazoweza kutumiwa kuepuka riba, na wakati huo huo kuleta ufanisi katika nyanja mbali mbali za kiuchumi, jamii na kadhalika. Ukweli ni kwamba bank za kiIslam zina uwezo wa kuwasaidia wakulima kwa kutumia mifumo ya uchumi ambayo inakubalika kisheria kama vile murabaha, mudarabah, muzaarah, musaqaat na nyinginezo ambazo zimeelezewa kwa ufasaha kwenye www.ijuebankiyakiislam@blogspot.com.

Tukitolea mfano kwa kutumia mfumo wa murabaha, bank inaweza kuwapatia wakulima vifaa na mahitaji mbali mbali   kwa masharti ya kulipa  hapo baadae pamoja na faida. Murabaha maana yake ni bank au mwenye uwezo, kumnunulia asie na uwezo kitu fulani kwa masharti amlipe kwa faida maalum hapo baadae, kwa mfano bank inaweza kuwanunulia wakulima  vifaa mbali mbali vya kilimo kama vile matrector, mbegu na mbolea, kisha ikawauzia  kwa faida maalum  kwa masharti walipe hapo baadae. hapa inaonekana wazi kabisa kua murabaha unaweza kuwasaidia wakulima wakaweza kujikomboa na kujitegemea hapo baadae.

Wasi wasi mwengine ni ule unaohusiana na dhamana (collateral) kutoka kwa wakulima kutokana na uhakika kwamba wakulima wengi hawana mali ambazo wanaweza kuzitumia kama dhamana ili bank ziweze kuwapa mikopo. Hilo nalo linaufumbuzi wake, kwa mfano bank za kiislsm inaweza ikatumia kitu kinachojuikana kama ‘group-based lending approach capitalising on peer monitoring and guarantee mechanism’ ambayo ni utaratibu wa kufanya biashara kwa vikundi ambayo hiyo inaweza kuwa mbadala wa dhamana kwa mtu mmoja mmoja.


 Ushauri kwa serikali ya Tanzania

Kwa upande wa serikali, tunapenda kuishauri ibadilishe njia (approach) katika kilimo na wakulima kwa kuweka mipango madhubuti ya mabaliko katika maeneo mengi ya vijijini kwa kujenga miundominu. Ni ukweli usiopingika kua wakazi wengi wa vijijini wanapoteza haki zao za msingi kama vile elimu bora, matibabu ya uhakika, na kadhalika.  Ukiangalia  umuhimu na mchango wa mkulima katika mataifa yanayoendelea  utakuta kwamba wakazi hawa wanatakiwa wapatiwe mahitaji muhimu kama vile barabara safi, vituo vya elimu, afya na miondombinu mengine.  Kwa kua wakazi wengi wa vijijini ni wakulima, serikali  pia inatakiwa iweke mipango madhubuti ya kuinua kilimo  kwa kuwapatia wakazi hawa wataalam,ujuzi na mahitaji mengine.
Pamoja na mambo mengine hotuba yake Mh waziri mkuu  iliziasa bank kuwafikia wananchi huko vijijini, hili ni suala muhimu kwani mabank mengi yamejikita sana mijini na kuwasahau  kwa kiasi  kikubwa wakazi wa vijijini.  Wataalamu  wengi wa kiuchumi wanadai kwamba suala la faida kwa mabank ndio sababu ya mabank haya kutokupeleka huduma vijijini,  suala hili limesababisha wakazi wengi wa vijijini kukosa huduma za kibank mpaka waende mijini kitu ambacho kinawagharimu sana. Kwa upande mwengine uchunguzi wa mambo unaonyesha kua wakazi wengi wa vijijini hawana bank accounts, kitu ambacho kimesababisha ugumu sana kwa wakazi hao kuaminika kupata hata hiyo mikopo yenye riba nafuu.
Kwa haya machache tunadhani yatasaidia lakin kama kutakua na swali lolote basi usisite kuwasiliana nasi.

Kuna ndugu yetu ameuliza swali lifuatalo


Asilimia 95 ya wafanyabiashara wa kiIslam hapa TZ wanakopa pesa za riba kutokana na kutokuwepo na taasisi za fedha za kiIslam kuwakopesha, nini hukmu yao ktk nchi hizi ambazo bank za kiIslam hazipo.

Limejibiwa kama ifuatavvyo

Riba ktk mazingira yote imekatazwa ktk sheria ya kiIslam kwa aina zake zote ikiwemo kukopa ambako kuna riba (Quran 03:130; Deuteronomy 23:19 <Judisms>; Bible, Matthew 05:17). Sio hivyo tu, Mwenye ezzi Mungu ametangaza vita kwa wale wote watakaofanya matendo ambayo riba itahusika kwa njia moja au nyingine. Rudia blog www.ijuebankyakiisam.blogspot.com  kwa maelezo zaidi kuhusu madhara ya riba ktk sehemu ya maswali na majibu kuna article kwa anuani ‘contemporary world without interest’.

Kuhusu kutokuwepo kwa taasisi za fedha za kukopesha bila riba Tanzania, uhakika ni kwamba bank za kiIslam zimeanza kuenea kwa kasi Tanzania ikiwemo Amana bank ambayo ni full Islamic bank na nyingine kama vile NBC ambazo zina Islamic window. Inawezekana kwamba huduma kama za mikopo ya pesa bado hazipo, kama hiyo ndio kesi, basi riba  ktk mikopo itabaki kua ni haramu lakin kuna huduma nyingine ktk hizo bank za kiIslam ambazo ni halali na mteja anaweza akatumia huduma hizo badala ya mkopo wa riba. Kwa mfano anaweza kufanya kitu kinachojulikana kama murabaha, mudarabah, musharaka na nyinginezo ambazo zimeelezewa kwa ufasaha kwenye blog iliyotajwa hapo juu.

Kitu kingine cha kuzingatia ni kwamba mtu kufanya biashara kama hiyo ambayo atahitaji  kuchukua mkopo wa riba, sio kitu cha lazima ambacho asipofanya hivyo atapoteza maisha, kwahiyo, sio ktk dharura zilizoruhusiwa kisheria ya kiIslam ambazo mtu anaweza kufanya jambo la haramu. Ambalo linashauriwa kwa  bank za kiIslam ni kujitahidi kuhakikisha kua huduma hizo zinapatikana hata kama ni ktk wakati wa baadae, kwa kua mahitaji ya huduma hizo yanazidi kuongezeka. Mpaka bank za kiIslam zitakapoanza kutoa huduma hizo mikopo hiyo ya riba itabaki kua ni haram ktk sheria ya kiIslam. Nadhani kwa haya machache yanajibu swali lako na kama utahitaji maelezo zaid basi usisite kutuandikia. Shukran.   


Kufuatia swali ambalo liliulizwa huko nyuma na ambalo liliuliza hivi If the 'Interest Banking' defines that ''The Price of Capital is the rate of interest over given period of time 't' tenure'', then Non-Interest Banking (Islamic Banking) how is it defining about the Price of Capital? In other words how a Bank can generate business profits withought interest reliance? Swali hilo lilishajibiwa ispokua kutokana na umuhimu wake imeonekana upo umihimu wa kulitolea maelezo zaidi sio tu kwa maslahi ya muulizaji bali kwa maslahi ya jamii kwa ujumla. na kufuatia uamuzi huo haya yameelezwa




Contemporary world without Interest.


By Suleiman Ali (2012)


IIBI-PGD Student in Islamic Banking



All praise be to Allah, creator of the heavens and the earth, and owner of the Day of Judgment. I bear witness that there is no one worthy of worship other than Allah (SWT), and that beloved Prophet Muhammad (SAW) is his final Messenger.



Prohibition and condemnation of (interest) riba has been documented in various sacred texts and well informed in historical sketches before even our beloved Prophet Muhammad (SAW) came in to deliver the last and final Allah’s message to all mankind. (Quran 03:130; Deuteronomy 23:19 <Judisms>; Bible, Matthew 05:17). Couple of days ago (before blog went live) one of my colleagues asked me in a decent manner, why does Islam prohibits interest in strongest terms of war declaration (02:278), and disregard the perception of contemporary financial system. Firstly, Let me point this out that war declaration does not mean Allah will ask His angels to throw weapon of mass destruction (WMD) to His creatures, rather than this, I supposed distress, misery and hardship could do the same job as war does[1] (20:123-124). Indeed, many prominent philosophers came out to validate what has been prescribed fourteen hundred years ago about the wickedness of interest (riba). Like a Greek philosopher Aristotle who came in with his doctrine which claimed that a piece of money cannot create another piece of money. Similarly, Adam Smith the influential economist claims that economics will not reach its optimal until interest rate is equal to 0%. Despite the severe condemnation of Riba in Islam and other faiths, Muslim societies and the rest were unable to keep away from interest-based transactions due to prevailing financial system. Therefore, we need to ask the question “why did Islam is prohibit riba”?

Undoubted we are living in an era where interest is predominating in our daily lives, and it is well known to all of us with its effects and harms. It has become so institutionalized and accepted in modern economies in such way that it is now impossible to conceive that economy can run without interest, so I believe this is where your question comes from. If that was the case, now let us examine what type of harm interest does. Interest mechanism inflicts damage to the economy setup by making people earn money without any effort in economic activities like agriculture, industry, trade, construction, etc. It encourages both individual and society to live beyond their means and cause imbalance on macroeconomic variables (Stiglitz, 2005).

The second harm behind the interest is social harm because, interest structure creates vacuum of favor to lender at the expenses of the borrower[2]. With the existing interest system of demanding collateral, cash flow submission, etc, it drives rich to become richer whilst poor become poorer. The United States of America despite being superpower state in the world is leading borrowers to the World Bank and IMF’s coffin whilst underdeveloped countries that are vulnerable get less attention[3].

The third ham associated with the interest is a moral harm because nobody wants to lend money to anyone without interest. Consequently leading to the deterioration of kindness, affection, love for fellow being, and sense of brotherhood gradually disappears. Other solid reason includes lender taking away sovereignty decision from needy borrower as I can still recall what happened after Amin’s war in late 70’s when we were economical and financial vulnerable Even thou IMF was willing to help out on their own terms, but after so many snarls from our side against IMF, we ended up seeking for financial support which I can’t really remember how it ends, but I doubt it were favorable terms.

I supposed you may argue that the above literature is more spiritual related than scientifically facts, but let me tell you this, in accordance with the real nature of things it is the science that must conform to the divine and not the Devine to science. Now let’s go straight to your concern on how Islamic bank can generate business profits without interest reliance. Islamic banking[4] has number of financial instruments which can generate enough profits for survival and growth without involving in interest-based transactions. Firstly, we have equity based instruments (participatory modes of finance) which consists of two elements namely Musharakah and Mudharabah. Secondly we have non participatory modes of finance like Murabahah, Salam, Istisnaa, Ijirahah, and thirdly we have accessories modes of finance like Waad, Qaradha Hassana, etc. These arrays of instruments can perform the same functions as interest based transaction, but it is shariah compatible, and engaged in fairly and equitable manner.

Islamic banking offers similar products/services as conventional banking does such as taking deposits, giving loans, providing trade financing, investing in finance assets, etc, but the only difference is that all transactions conducted in Islamic banking must be based on real assets. Islamic banks are obliged to adhere to the principle of risk sharing, which means that Profit and loss sharing (PLS) returns should be linked to the profitability of investments as funding activities are mainly carried out through the participatory PLS model. Islamic banks also follow their conventional counterparts in creating assets through non-PLS, and debt-like instruments with a predetermined fixed rate of return. Again, the fundamental principle of interest-free banking is to relate the return on investment to productivity, and under the sharia-compliant banking model, the assets and liabilities of banks should be integrated in a manner such that both depositors and borrowers share profits and losses with financial intermediaries. In a PLS-based transaction, the bank provides funding to an investment project and receives a pre-determined share of profits. If the project is successful and the firm earns a profit, the firm will retain a portion of profits and pass on the remainder to the bank according to a predetermined ratio. On the other hand, if the project turns out to be unsuccessful, the bank will lose all or part of its investment. Likewise, the bank will share its earnings with its depositors according to a pre-agreed share of profits. In this model, the return on Islamic investment accounts becomes a function of profitability in the real economy; and the bank’s profit margin is determined by the difference between its predetermined ratio of earnings from the mobilization of investable funds and the amount it pays to depositors.

 It is sad to mention that mainstream banking system does not engage with the above principles, and consequently, financial activities can grow several steps ahead of the real economy. This mismatch causes excessive speculation and unjustifiable assets price inflation as we can relate it to what happed in Asian Tigers countries in late 90’s.

Dividend does the same function as cost of capital (Interest rate) under mainstream economy, however, it approaches it in different perspective and not the way we are accustomed to where the lender/investor earned fixed predetermined rate of return regardless of the outcome of the venture. Here in Islamic banking, it all depends on the performance of the venture and therefore investors/lenders feel as part of the venture. This shows that risks sharing evidently promote mutual cooperation and transparency between the parties involved and additional wealth is created through these arrangements. However, this is unfair as when venture incurred losses for reason beyond their control, they are still subject to pay predetermine cost of capital. The problem of moral hazard might come to mind, but this is not solely attached to Islamic banking all financial institution facing moral hazard in different perception.

Most of regulators of banking industry (Central banks & Treasury) play hard to accommodate Islamic banking within the playing field, for instance, there is unfairness in treatment of dividend which is subject to tax and interest but is supposed to be non-taxable even thou these two serve the same purpose. At least the UK government recognized this and took a leading role to international community by enacting UK finance act 2005 which recognized dividend yield under equity arrangement. This is regarded as cost of capital and more recently continues to add tax incentive to Islamic bank through finance act 2007 to accommodate diminishing musharaka and murabahah transaction (IIBI, 2012).

It is worthy to note that Islamic banking is not restricting its activities to classical instruments alone, but it is bestowed with the full array of tools required for success even thou the success of a tool depends on how well it is used and adopted to the task. Form could be differ but substance should be maintained at all cost. Adaptability, innovation and creative thinking are crucial for development of Islamic banking but the new development should be within the highest objective of Maqasid shariah (Kamali, 2008).

I conclude by saying that Islamic banking depends on set of values, virtues and morals such as trust, credibility, transparency, facilitation, cooperation, integrity and solidarity. The absence of these values means that we create vacuum to engage into deception, lies, exploitation, greediness, injustice, prejudice, etc. 



ISLAMIC BANKING IS HERE TO STAY FOR MANY YEARS TO COME



Jazakullah Khayra.

Allah (SWT) Know the best.

Reference;

1.     IIBI (2012) Studies Material PGD- Module 1 & 2

2.     Sheikh Usman , Taqi (2008): Principles of shariah Governing Islamic investment Funds

3.     Siddiqu, Mohammad (2004): Riba, Interest and Rationale of its Prohibition

4.     Delorenzo (2008):Shariah Supervision in Modern Islamic finance

5.     Abdullah, DV & Chee, Keon (2010): Why Islamic Finance makes sense.

6.     Stiglitz, Joseph & Walsh, C (2005): Principal of Macroeconomic.

7.     Stiglitz (2008): The Fruits of Hypocrisy. The Guardian, Tuesday 16 September, 2008

8.     Kamali, Muhammad Hashim (2008); the objective of Islamic Law.





[1] Panic and confusion from President, Prime-Minster to working class - Peoples losing their home, job, business, (bankruptancy, redundancy) Uncompromised Government austerity measures, political tensions, collapse of economy along with unending financial crisis. Look at what happening to Euro-Debt Crisis in European Countries.
[2] According to Yakcob, special economic advisor to the Prime Minister of Malaysia (2002), say that despite the remarkable work of conventional financial system which is heavily relied on interest based system; it has now produced 358 billionaires while keeping 1.3 billion people living absolute deprivation.

[3]. Prof. Joseph Stieglitz, former chief economist at the World Bank, economic Advisor to Bill Clinton, former US President, Nobel Prize winner spoke with strongest terms on increase level of poverty and inequality on his book “Globalisation and its discontents”
[4] Banking system which is adhered with shariah principles on its product/services as well as on its operations.



Kuna swali liliulizwa linasema hivi:
Assalam Alaykum, If the 'Interest Banking' defines that ''The Price of Capital is the rate of interest over given period of time 't' tenure'', then Non-Interest Banking (Islamic Banking) how is it defining about the Price of Capital? In other words how a Bank can generate business profits withought interest reliance?

Limejibiwa kama ifuatavyo

Islamic banking has the same purpose as conventional banking except that Islamic bank operates in accordance with the rules of Shariah.

Central to Islamic bank is the fact that money itself has no intrinsic value, it is simply a medium of exchange. Each unit is 100% equal in value to another unit of the same denomination and you are not allowed to make a profit by exchanging cash with another person, this means that earning interest (riba) is not allowed. To comply with these rules, interest is not paid on Islamic banks. As you have mentioned, that the conversional bank, the investor/bank is assured of a predetermined rate of interest as price for capital, this is contrary to Islamic bank, whereby Islamic bank, promotes risk sharing between provider of capital (investor) and the user of funds (entrepreneur).

As how Islamic bank generates it’s profit: Islamic Banks make profit from the buying and selling of approved goods and services. So banks will trade in sharia-compliant investments with the money deposited by customers, sharing the risks, and the profits between them. Islamic banks are structured so that they retain a clearly differentiated status between shareholders' capital and clients' deposits in order to make sure profits are shared correctly. Although Islamic bank cannot charge interest, the banks can still make profit from helping customers to purchase a property using ijara or murabaha scheme. With an Ijara leasing arrangement: the bank buys something for a customer and then leases it back to them. With a Murabaha works by the bank supplying specific goods for resale to the customer, this method incorporates a mutually agreed contract and a mutually negotiated margin, murabaha scheme a price is agreed at the outset which is more than the market value.

e.g., instead of loaning the buyer money to purchase the item (such as a car, house etc), a bank might buy the item itself from the seller, and re-sell it to the buyer at a profit margin, while allowing the buyer to pay the bank in instalments, this profit is deemed to be a reward for the risk that is assumed by the bank. Other common terms used in Islamic banking to make profit include; safekeeping (Wadiah), and joint venture (Musharakah).

We think that our answer provides enough information, however, if you need more explanation do not hasitate to contact us. Until that time, bye for now and thank you for you contribution.


Anonymous said..
.
Mimi ni mkristo na hakuna sehemu yoyote kwenye biblia ambayo imekazata kutoa au kupokea riba. marejeo ambayo umetoa hapo juu hayana uhusiano wowote na kukatazwa riba. Luka 2:34-35 inasema hivi:
Ukweli siku zote utawaweka huru! Tatizo la ndugu zetu hamataki kuujua ukweli aidha kwa kwenda shule au kujisomea.

Niwahimize tu kwamba bado hajachelewa KUMKUBALI NA KUMPOKEA YESU KRISTO KUWA BWANA NA MWOKOZI WA MAISHA YENU......

Swali la juu limejibiwa kama ifuatavyo: kuna ushahidi mwingi tu ktk Bible wa kukatazwa riba na aya zinazokuja chini zinafafanua zaidi.

Prohibition in the Bible

“Do not charge your brother interest, whether on money or food or anything else that may earn interest.” (Deuteronomy 23:19)
Maana ya maneno haya ni ‘usimtoze ndugu yako riba ikiwa ni pesa au chakula au kitu chochote ambacho kitaingiza riba’.

“Do not take interest of any kind from him, but fear your God, so that your countryman may continue to live among you.” (Leviticus 25:36). Maana ya maneno hayo ni usichukue riba ya aina yoyote kutoka kwake ispokua muogope Mungu ili watu wa miji yenu waendelee kuishi nanyi.

“If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest” (Exodus 22:25). Kama ukimuazima yoyote ktk watu wangu ambae ana shida usiwe kama wale wanaoazima pesa usimtoze riba. Na nyingine nyingi.

Righteous servant of God doesn’t take interest
5 "Suppose there is a righteous man who does what is just and right.
6 He does not eat at the mountain shrines or look to the idols of the house of Israel. He does not defile his neighbor's wife or lie with a woman during her period.

7 He does not oppress anyone, but returns what he took in pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked.

8 He does not lend at usury or take excessive interest. He withholds his hand from doing wrong and judges fairly between man and man.

9 He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign LORD. (Ezekiel 18:5-9


Ktk maswali yanayojitukeza ni pamoja na swali kwamba kitu gani hasa kimepelekea kuzaliwa kwa benki za kiIslam na kwanini labda zinaenea kwa kasi sana.

Swali hilo limejibiwa kama ifuatavyo

Bank za kiislam ni kitu ambacho kilikuwepo na kitaendelea kuwepo ktk sheria ya kiislam, Ingawaje kutokana na mabadiliko makubwa ambayo yameikumba jamii kama vile kuongezeka idadi ya watu, mzunguko wa jamii kutoka kipindi fulani hadi kingine, kulikua na haja ya kurekebisha baadhi ya fikra ili kuweza kukabiliana na maendeleo makubwa ambayo binadamu anayashuhudia.

Uhakika ni kwamba vitu vingi vilishiriki ktk maendeleao ya bank za kiislam, kwa mfano, muelekeo wa kimataifa wa kuzikumbatia banki zisizokua na riba na unaofanana na itikadi ya kiIslam ulioanza kujitokeza ktk kipindi takriban cha miaka thalathini iliyopita na matumizi ya ushirika (partnership) kama aina ya kibiashara ktk karne za kati ambayo baadae yalihamishiwa kwenye uIslam, yalikua na mchango mkubwa. Kwa upande mwingine kuna wale wanaodai kwamba utawala wa magharibi nao umeshiriki kwa kiasi fulani ktk kukua kwa bank za kiIslam.

Moja ktk fikra zilizopo ni pamoja na ile fikra ya kwamba presha iliyotokana na mfumo wa bank za kiMagharibi na ombwe lililokuwepo ktk uchumi wa kiIslam, viliwahamasisha wasomi wa kiIslam kujaribu kuulezea uchumi wa kiislam kwa kutumia njia za kitaalam zaidi. Kwa mfano, sifa kubwa ya mfumo wa uchumi wa banki za kiMagharibi ulitegemea riba kwa kiasi kikubwa sana ambapo ilifikia kiwango hata cha kupuuza dini zao. Kitendo hicho kilizidi kukua kwa kiasi ambapo riba ilikua kama uti wa mgongo ktk uchumi wa Magharibi, kwa upande mwingine uIslam uliendelea kung’ang’ania kwamba riba sio halali.

Mapinduzi ya kiislam ktk upande wa kiuchumi yaliamua kufuata misingi ya kibiashara ambayo ilikubalika ktk dini yao kama vile kitu kinachojulikana kama (Mudaranah), (Murabaha) ambayo yana maana ya ushirika kwa njia moja au nyingine, (Leasing) ambayo ina maana ya kukodisha na aina nyingine nyingi tu za kiuchumi. Aina hizo za uchumi zilizotajwa zitaelezewa kwa upana zaidi ktk makala zinazo kuja. Ktk kulifafanua hilo zaidi Shinsuke (2010) aliweka wazi kwamba, Uislam haukubali riba lakin unakubali faida, badala ya kutoa mikopo yenye riba, ni vyema bank zikafanya biashara na mteja na baadae wakashirikiana ktk hali mbili either faida au hasara, na hilo halina kipingamizi ktk sheria ya kiislam. Maneno hayo yamesomwa kutoka ktk kitabu cha Quresh kilichochapishwa mwaka 1945, ukurasa wa 158 hadi 159. Ktk makala zinazokuja tutafafanua zaidi aina za biahsara zinazo kubalika kiIslam.

Kwa maelezo zaidi kwa yaliyozungumzwa unaweza kusoma

Shams, R. (2004), A critical Assessment of Economics, HWWA Discussion, Hamburg Institute of International Economics


Kuna swali huwa linajirudia kila wakati kwamba vipi uchumi wa kiislam unaweza kusaidia matatizo ya kiuchumi yanaoendelea duniani?

Swali hilo limejibiwa kwa mukhtasari kama ifuatavo

Matatizo ya kiuchumi ni matokeo ya mipangilio mibaya ya kiuchumi ambayo inashindwa kumbebesha majukumu kila mmoja ktk jamii. Mafanikio ya uchumi wowote yanategemea uwiano kati ya maadili na mahitaji ya binadamu, mshikamano wa vitu viwili hivyo ndio ambao unajenga misingi ya uchumi wa kiislam. Kwa upande mwingine kama uhusiano huo hautochungwa vizuri, basi utulivu na uwiyano ktk jamii utakua hauna uhakika. Msingi wa uchumi wa kiislam ni kwamba Mungu ameumba binadamu kama muwakilishi ktk dunia lakin yeye anabaki kua mmiliki halisi wa dunia na vyote vilivomo ndani yake. Pamoja na mambo mengine Mungu amempa binadamu jukumu la kutumia vizuri vilivomo ktk dunia kwa maslahi yake na maslahi ya kizazi kijacho.

Uislam unaliangalia swala la uchumi ktk sura pana zaidi, kwa mfano, Kila kitu ktk biashara kinaruhusiwa kama hakitapingana na vyanzo vyovyote vya sheria ya kiislam ikiwemo Quran, hadith na vinginevyo. Sasa, kama utaangalia vizuri matatizo ya kiuchumi ambayo yameukumba ulimwengu na yanaendelea kusumbua, yametokana na sababu nyingi ikiwemo kitu kinachojulikana kama (assert liability mismatch) kitu ambacho kinaishiria hali ya kutokua na uwiano kati ya madeni yanayodaiwa na rasilimali zilizopo, jingine ni pamoja na kufanya maamuzi bila uhakika, kutokua na sheria madhubuti ktk mambo yanayohusiana na fedha na kutumia njia za udanganifu ktk kufanya kibiashara. Kwa upande mwengine maadili ya uchumi wa kiislam yanamuamrisha mtu kufanya biashara na mikataba na uhusiano wowote wa kibiashara kwa uadilifu wa hali ya juu sambamba na sheria.

Kuna wale wanaoona kwamba maadili ya uchumi wa kiislam yanamfanya muhusika ashirikiane na anaefanya nae biashara ktk hasara na faida kitu ambacho kinasaidia sana kuhamasisha matajiri kufanya biashara kwa maslahi ya jamii nzima, wakati huohuo zinawabana wale ambao wanakataa uadilifu. Uchumi wa kiislam una malengo ya kuinufaisha jamii nzima na kua na uchumi mzuri kwa kusisitiza uaminifu, uadilifu, uwazi, haki sawa kwa kila mmoja. Uislam hauhimizi kitu ambacho ni kipya sana duniani na kitu ambacho kinawahusu waislam pekeyao. Ninadhani utakubaliana na mimi kwamba binadamu amepambana na anaendelea kupambana na dhuluma na maadili mabaya kwa sababu ni sifa ambayo haina mipaka na kama binadamu akishindwa kupambana na dhuluma atakua sio tu ameshindwa kujifanyia uadilifu yeye mwenyewe ispokua na wengine.

Shamsi (2004) ameripotiwa akisema kama sheria za kiuchumi za kisasa zikitumika, kutakua na mabadiliko ktk mpangilio wa kiuchumi, kwa mfano ni lazima maswala ya masikin yapewe kipaumbele au baadhi ya biashara zifungwa kwakua zinakwenda kinyume na maadili.

Kwa mantiki hiyo matatizo ya kiuchumi yaliotokea yangeweza kuepukwa kwa kuishawishi jamii kwamba malengo ya uchumi ni lazima yawe na muelekeo unaoendana na maadili kama vile moyo wa ushirikiano ktk jamii na kuepuka ushindani usiokua halali.Mfanya biashara anatakiwa awe muaminifu ambapo atatakiwa ataje aibu zote zilizo ktk bidhaa zake, ukweli ni sifa muhimu sana ktk maadili ya biashara.

Kwa maelezo zaid unaweza kupitia

Shams, R. (2004). A critical Assessment of Economics. HWWA Discussion, Hamburg: Institute of International Economics. World economic forum. (2010), Faith and the Global Agenda: Values for the Post-Crisis Economy, Geneva.



Kuna swali ambalo limejitokeza kutoka kwa ndugu yetu baada ya bank ya NBC Tanzania kufungua Islamic window linauliza.

hii inaamaanisha ukiweka hela hakuna riba it means waislamu hawataki riba yani pesa inayoongezwa so ukiwa kama mkiristo au dini nyingine unaweza ukaweka kwa mtindo huo yani ukiweka 1000 pesa yako itakuwa ni 1000 na si kama nyingine ambayo ukiweka 1000 unapata na ya niongeza yani 1010.

Swali lake limejibiwa kama ifutanyo. Ndugu yangu swali lako kama nimelielewa vizuri linagawanyika ktk sehemu mbili. Sehemu ya kwanza ni ile inayozungumzia waislam kukataa riba na swali la pili ni uwezekano wa watu wa dini nyingine kutumia huduma ya bank za kiislam.

Ni kweli kwamba uislam unakataa riba isipokua unakubali faida, na kuna tofauti kubwa kati ya riba na faida. Kwa mfano riba ni mtu kudai ziada ambayo haina sababu na kukataa kubeba majukumu yanayohusiana na hatari za biashara au nyingine zozote. Kwa njia nyingine ni kutaka guarantee ya faida na kwa kiwango maalum ktk biashara kitu ambacho hakipo ktk mazingira ya kawaida. Kama mtu anataka faida anatakiwa akubali pia hasara kwani ndio hali halisi ya biashara na hiyo ndio ambayo kwa mujibu wa sheria ya kiislam imeruhusiwa na inaonekana kwenda sambamba na malengo ya kisheria ikiwemo uadilifu kwa wote. Inatosha kua (Judaism, Christianity, Hinduism na Islam), zenye wafuasi zaidi ya theluthi mbili za watu duniani zimeharamisha Riba. (For the Judaic and Christian views on interest see Johns, et. al., and Noonan (1957);and for the Hindu view, see Bokare (1993), p. 168). Uislamu umeharamisha riba (2:278-279) Pia angalia Biblia, Deuteronomy 23: 19; Leviticus 25:36; Exodus 22:25; Ezekiel 18:5-9. Luke 2:34-35.

Kipengele cha pili ni kile kinachohusiana na wasiokua waislam kuweka pesa zao ktk bank za kiislam, jibu lake ni kua inafaa. Na hilo limethibitishwa na wasomi mbalimbali kama vile Sh Dr. Abdullah b. Sulaiman al-Manee. 6. Sh Dr. Abdullah b. Abdul aziz Al-Muslih. 7. Maulamaa wengi wakubwa wanaonelea kua swala la kufuata sharia sio swala linalowahusu waislam tu.

Tumejaribu kulijibu swali hilo kwa ufupi lakin kama kutakua na maswali yoyote au kitu ambacho hakiko wazi basi tutafurahi kukipokea. Asanteni.

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