Cryptocurrency and Shariah Compliance

Cryptocurrency is the latest development in International Finance. In most of my interactions in public forum, a likely question is: are cryptocurrencies Shariah compliant? This is very contemporary matter and hence deserve careful study. We must also note that there are several kinds of cryptocurrencies in the market today. According to Sharlife website (https://sharlife.my/crypto-shariah), there more than 50 cryptocurrencies that they consider to be Shariah compliant.

However, according to Naz and Nazir (2024) in their paper titled, “Examining the Adoptability of Cryptocurrency in the Islamic Financial System: Perspectives of Shariah Scholars”, they have well demonstrated that there is different opinion on the subject on different key parameters such as:

1. Is Decentralization or Centralization necessary for a currency in Sharīʿah?

The concept of a decentralized currency like cryptocurrency poses a significant challenge within the Sharīʿah context as it departs from normal centralized monetary system. On decentralization, there are two Shariah scholar’s opinion on the matter:

• First opinion, central authority is an integral condition for a valid currency under Sharīʿah.
• Second opinion, the central authority's is not mandatory as long as the currency is functioning as a store of value and a medium of exchange, earning public trust, and avoiding manipulation or unjust practices.

Our Opinion: Considering the principle of maslaha (public interest), cryptocurrency presents notable risks to the security of individuals' wealth due to security risks and market risks. Thus, without the backing of central authority cryptocurrency pose significant challenges to its adoption in a Sharīʿah-compliant financial system.

2. A thing with limited acceptability can be a valid money or not?

The principle of general acceptability is foundational to the issuance and function of currency. Cryptocurrency has limited acceptability in some markets and fully accepted in other markets. On this question, there are two shariah Scholar’s opinion on the matter:

• First opinion, a currency with limited acceptability could still be considered valid money within the framework of Sharīʿah. Although not universally accepted, they are increasingly recognized as a legitimate medium of exchange by a growing number of merchants globally.
• Second opinion, limited acceptance undermines the general usability of a currency, which is a critical characteristic for it to function effectively as money under the Islamic financial system.

Our Opinion: Considering the principle of maslaha (public interest), broad acceptance is critical in particular market or context for currency to be accepted under the Islamic financial system.

3. A money or currency must be good “store of value” or not?

Money should possess the feature of being a good store of value. Fiat money is well norm to possess this feature to a certain extent depending on the inflation rate of the country. Cryptocurrency value has been volatile based on the forces of supply and demand, which brings up this question. There are two Shariah scholar’s opinion on the matter:

• First opinion, if a currency rapidly loses its value or is not a good store of value, enforcing its usage would amount to oppression (ẓulm).
• Second opinion, the capacity of a currency to act as a medium of exchange, by its nature, implies its ability to store value.

Our Opinion: Sharīʿah aims to protect the interests of the common man and thus, a currency that does not store value adequately contradicts the objective of Sharīʿah, and its use would not be allowed.

4. Currency as an Investment tool

Currency of one country or form is sometimes used as a form of investment. Cryptocurrencies have increasingly been used as an alternative investment option besides being means of payment. Is it permissible? There are two Shariah scholar’s opinion on the matter:

• First opinion, currency could be used as an investment tool if principles of bai al-sarf are strictly observed such as the immediate possession of currency after exchange etc
• Second opinion, using a currency as an investment is against the very purpose of money and thus, prohibited in Islam. Primary functions of money is to act as medium of exchange, measure of value and store of value and not a commodity.

Our Opinion: Though money should be treated as money, however, using it as investment tool by following the rules of Sarf is not problematic while managing the risks.

5. Element of Maysir (Gambling) in Cryptocurrency

Maysir and Qimar are prohibited in Islam. Does cryptocurrency entail elements of Maysir? There are two Shariah scholar’s opinion on the matter:

• First opinion, Maysir is a function of the user's actions and not an inherent characteristic of the currency itself. Improper use leading to speculative practices is what introduces an element of Maysir, not the currency itself.
• Second opinion, the volatile nature of cryptocurrency value could introduce an element of Maysir. Unpredictable and highly fluctuating value of cryptocurrencies often leads users to treat it more as a speculative investment than a means of payment. These scholars view is that if a currency is not a legal tender, gains obtained from its use could be indirectly considered maysir or a game of chance, devoid of any legal support.

Our Opinion: it can be inferred that the incorporation of Maysir into the use of cryptocurrency is dependent on its volatility and legal status. If the value of cryptocurrency could be controlled and it obtained legal recognition, it might be considered Sharīʿah-compliant, provided it is not used as a speculative investment medium.

6. Cryptocurrency and Maqasid al Sharīʿah

The objectives of Islamic law, or Maqasid al-Sharīʿah, stipulate the security and protection of an individual's wealth. Is cryptocurrency challenges these objectives, primarily due to its extreme volatility and the absence of governmental oversight? There are two Shariah scholar’s opinion on the matter:

• First opinion, Sharīʿah law only supports currencies exhibiting minimal volatility. They contend that any deviation from this principle contravenes Sharīʿah law.
• Second opinion, a currency's permissibility is not invalidated if its value diminishes. This perspective is founded on the premise that conventional forms of currency are also subject to fluctuations in value.

Our opinion: Maintaining the protection and stability of one's wealth, as enshrined within the objectives of maqasid al Sharīʿah, should remain a central consideration in any discussions regarding the permissibility of cryptocurrency within the Islamic financial system.

7. Vulnerability to Hacking Attacks and Validity of Money

Cryptocurrency is vulnerable to hacking attacks. This vulnerability brings into question the validity of such a currency. There are two Shariah scholar’s opinion on the matter:

• First opinion, currency susceptible to hacking activities could still be considered a valid form of currency within Sharīʿah law. They argued that susceptibility to theft or unauthorized access does not necessarily render a form of currency impermissible in Sharīʿah.
• Second opinion, a currency highly vulnerable to hacking not only jeopardizes security but also disrupts the harmony of the financial system, thus violating maqasid al-Sharīʿah, which include the preservation of wealth and maintenance of social order. Such currencies are not valid.

Our Opinion: The common-sense understanding is that an insecure payment system ought to be avoided by contracting parties due to the potential risk and uncertainty it introduces. This prudence is not explicitly a part of Sharīʿah law, but rather a matter of logical reasoning and self-interest.

8. Identity of Currency’s Creator in Sharīʿah

Does the issuer of cryptocurrency have to be known to be Shariah compliant? There are two Shariah scholar’s opinion on the matter:

• First opinion, the identity of the creator of a currency was not a crucial requirement from a Sharīʿah perspective. The Sharīʿah law does not stipulate specific mandates for currency issuance.
• Second opinion, the identity of the currency's creator to be a significant factor from a Sharīʿah perspective. They underscored the importance of safeguarding the public interest. Knowledge of the creator's identity can foster trust, accountability, and transparency in the monetary system.

Our Opinion: Knowing who is behind a currency can help guard against fraudulent activities and financial misconduct, thus protecting the integrity of the Islamic financial system.

9. Currency “Promoting Illegal Activities” in the Light of Sharīʿah

Majority of Shariah scholars are of the view that the potential use of a currency for illicit activities does not inherently disqualify cryptocurrency from being Sharīʿah-compliant. The underlying principle is that the nature of the currency itself, and the actions it is used for, are considered separately in terms of their adherence to Sharīʿah law.

Our Opinion: This understanding is rooted in the broader Islamic principle that a tool or medium is not inherently haram (impermissible) based on its potential misuse. Rather, it is the act of misuse itself that is seen as impermissible. In this case, it is not the cryptocurrency that is problematic but the illegal activities that it may potentially facilitate. It is necessary to have robust regulatory frameworks and monitoring systems to prevent and combat the misuse of such innovative financial tools.

10. Totally Computerized and Vulnerable Currency under Sharīʿah.

Cryptocurrencies are in digital form that rely on different computerized technologies such as blockchain, cryptography techniques, peer to peer networking among others. There are two Shariah scholar’s opinion on the matter:

• A completely computerized currency could be allowed under Sharīʿah, provided it is protected by the law by the central authority. Thus, Central bank digital currencies (CBDCs) will be credible and legitimate under Shariah.
• A completely computerized currency could violate the Sharīʿah principle of preservation of wealth. The inherent vulnerability of cryptocurrencies, such as their susceptibility to hacking and market volatility, pose a significant risk to the holders' wealth, thereby challenging their acceptability under Sharīʿah.

Given the highlights of Shariah scholars positions, with due respect to those who maintains contrary opinion, I am leaning toward the view of the Grand Mufti of Egypt Shaykh Shawky Allam who has declared that bitcoin and cryptocurrency is impermissible (Haram) however with an exception to countries that have allowed usage of cryptocurrencies as legal tender or otherwise under their specific regulations.

Furthermore, it is important to remind those who consider it permissible while living in countries that prohibits it of a shariah maxim that says: ruling of a ruler settle the matter that is disputed upon among Shariah scholars such as this issue. In Kenya, Central Bank of Kenya in 2015 issued a press release calling upon the public to desist from transacting in Bitcoin and similar products. In Tanzania, the Bank of Tanzania in 2019 also issued a public notice stating that “members of the public to beware of involvement in the virtual currencies, as they are not legally authorized in Tanzania.” Thus, as Muslims living in these countries, we are bound to observe these directives.

WHY BANK OF TANZANIA SHOULD CONSIDER ISSUING MUDARABA DEPOSIT CERTIFICATE?

A Mudarabah deposit certificate is an Islamic finance investment instrument based on the principle of mudarabah, a profit-sharing partnership between investors / depositors and a fund manager.

The general structure typically works as follows:

1. Investors provide capital

Banks, financial institutions, or other eligible investors purchase the certificates by depositing funds. The investor is known as the Rab al-Mal (capital provider). The issuing institution i.e BOT (or designated manager) acts as the Mudarib (investment manager).

2. Funds are invested

The manager invests the pooled funds in Shariah-compliant activities or assets. The certificates can be on unrestricted (Mudarabah Mutlaqah), the manager generally has broad discretion over where and how to invest the funds, provided investments comply with Islamic principles and any regulations governing the program.

3. Profits are shared

Any profits generated from the investments are distributed according to a pre-agreed ratio. For example: Investors: 70% Manager: 30%. The percentages vary according to the terms of the issuance.

4. Losses are treated differently

Under classical mudarabah principles: Financial losses are borne by the capital providers in proportion to their investment. The manager loses only the effort, time, and expected management share of profits, unless losses result from negligence, misconduct, or breach of mandate.This is a key distinction from conventional interest-bearing deposits.

Why a central bank would issue them?

Central banks in Islamic finance systems often use Mudarabah certificates to absorb excess liquidity from banks, provide Shariah-compliant investment opportunities, help manage money supply and monetary policy as well as create an alternative to conventional interest-based central bank instruments.

For example: Several central banks in Middle East (Kuwait, Qatar, Bahrain) and Asia (Malaysia, Indonesia) and Africa (Sudan) have issued such certificates in the past. Latest entrant is the Central Bank of Libya which announced to issue unrestricted Mudarabah deposit certificates on 9th June 2026.

Can the Bank of Tanzania issue Mudarabah certificates?

As long as the BOT Act allows it, it can be done. Where will the deposits be invested in? This is valid question which deserve thorough review. Meantime, it is well known that the BOT engages in purchase and sell of gold and forex in the country. This is one of eligible halal avenues for BOT to use proceeds of Mudarabah deposits but not the only one. Rather than the bank to use it is own funds for such transactions, it may issue certificate to raise funds from Islamic banks provided the projected returns out of such investment are promising. Such returns will be shared between the BOT and the providers of capital.

In short, with proactive leadership at BOT and political will, it can be done.

HUKUMU YA KIISLAMU KUHUSU KUENDESHA BODA BODA YA BIASHARA: MKATABA, DHUMUNI NA MAADILI YAKE.

Uislamu ni dini inayothamini kazi halali na juhudi za binadamu katika kujitafutia riziki. Mwenyezi Mungu (S.W.) amewataka Waislamu kufanya kazi kwa bidii, kwa kuzingatia maadili yake na kwa njia zinazokubalika kisheria. Moja ya kazi zinazopatikana sana katika jamii ya leo ni kazi ya kuendesha boda boda kwa ajili ya biashara. Kazi hii imekuwa chanzo kikuu cha mapato kwa vijana wengi. Hata hivyo, ni muhimu kuelewa hukumu yake katika Uislamu, pamoja na misingi ya mkataba, dhumuni, na maadili yanayohusiana nayo.


Hukumu ya Kiislamu Kuhusu Kuendesha Boda Boda
Kwa mujibu wa mafundisho ya Kiislamu, biashara ya kuendesha boda boda ni halali (ḥalāl) iwapo kanuni za mkataba wake na maadili yake yatazingatiwa. Hii ni kwa sababu ni njia ya kupata riziki kwa jasho la halali, bila dhuluma wala uovu. Uislamu unakataza kazi zinazohusiana na haramu kama vile usafirishaji wa pombe, madawa ya kulevya, au kushiriki katika wizi na udanganyifu.

Aliulizwa Mtume wa Allah (swallah llahu alayhi wasallam) kuhusu chumo lililobora (njia bora ya kuchuma mali) akasema: Kazi anayoifanya mtu kwa mikono yake na kila biashara nzuri. (Bazaar, Al Hakim, Tabarani. Hadith sahih). Hivyo basi, kuendesha boda boda ni kazi ya staha na yenye heshima, mradi inafanywa kwa uadilifu na kwa kufuata sheria za nchi na dini.

Mkataba katika Uendeshaji wa Boda Boda

Katika Uislamu, mkataba (ʿaqd) ni makubaliano ya msingi katika shughuli za kibiashara baina ya pande mbili. Makubaliano hayo yanapaswa kuzingatia Shariah na kutimizwa ipaswavyo. Mwenyezi Mungu anasema katika Qur’an:
“Enyi mlioamini! Timizeni makubaliano yetu.” (Al-Mā’idah 5:1)
Kazi ya boda boda mara nyingi huendeshwa kwa makubaliano kati ya dereva na mmiliki wa pikipiki na kati ya dereva na abiria. Mkataba baina ya mmiliki na dereva inaweza kuwa ya aina tofauti:
1. Mkataba wa ajira (ʿaqd al-ijārah shakhsiyya) — ambapo dereva anaajiriwa na hulipwa mshahara kwa kufanya kazi iliyobainishwa.
2. Mkataba wa Ijarah Al Manafiy - mmiliki anamkodisha dereva pikipiki kwa malipo kwa siku au wiki au mwezi.
3. Mkataba wa Mudharaba (ushirikiano)- ambapo dereva hugawana na mmiliki mapato yaliyopatikana kwa siku au kwa wiki au kwa mwezi kwa kigawanyo walichokubaliana.
4. Mkataba wa Ijarah Muntahia BiTamleek — ambapo dereva anakodishwa pikipiki na analipa kiasi fulani kwa muda maalum. Baada ya muda kumalizika, anapewa pikipiki kama zawadi au kuuziwa kwa bei nafuu.

Mkataba baina ya dereva na abiria huwa ni mkataba wa ajira, ambapo dereva huajiriwa na abiria kufanya shughuli ya kumsafirisha kutoka sehemu moja kwenda sehemu nyingine kwa malipo maalumu waliyokubaliana.
Uislamu unasisitiza mkataba uwe wa wazi, wa ridhaa kwa pande mbili, na usiokuwa na udanganyifu (gharar) katika malipo au muda au aina ya kazi. Hivyo, pande zote mbili zinapaswa kuelewana vizuri kuhusu malipo, majukumu, na matengenezo ( baina ya mmiliki na dereva) ili kuepuka migogoro.


Dhumuni la Kuendesha Boda Boda

Dhumuni la Kiislamu na nia ya Muislam katika kazi ni kutafuta riziki ya halali kwa ajili ya kujitegemea, kujitosheleza na kuisaidia jamii. Dereva wa boda boda anapofanya kazi kwa nia njema — yaani, kutafuta riziki halali, kuepuka omba omba, na kuwahudumia watu — basi matendo yake yanakuwa ibada. Nia njema (niyyah) inayofungamana na matendo mema ndiyo inayoamua malipo mema mbele ya Mwenyezi Mungu.

Maadili ya Kiislamu Katika Kazi ya Boda Boda


Uislamu umeweka maadili ambayo kila Muislamu anapaswa kuyafuata katika kazi yake. Dereva wa boda boda anapaswa kuwa mfano wa maadili haya katika jamii. Baadhi ya maadili hayo ni:
1. Uaminifu (Amānah): Kuwa mwaminifu na kutoiba mali ya abiria au kuficha mapato halisi ili kuzuia haki ya mwaajiri katika mapato hayo (chini ya mkataba wa Mudharaba). Mtume (swallah llahu alayhi wasallam) alisema: “Mfanyabiashara mwaminifu na mkweli atakuwa pamoja na manabii, wakweli na mashahidi.” (Tirmidhi)
2. Uadilifu (ʿAdl): Kutozidisha nauli au kumdhulumu mteja kwa kufanya udanganyifu wa bei. Ni nguzo katika mkataba wa ajira, dereva na abiria wakubaliane bei ya kazi kabla ya kuanza kazi husika ili kuwa na uwazi na kuepuka migogoro.
3. Utii wa sheria (Ṭāʿah): Kufuata kanuni za usalama barabarani kama vile taa za barabarani, kuvaa helmet, kupakia abiria idadi inayoruhusiwa, kuwa na leseni, kuwa na bima ya chombo (third party insurance) na kadhalika.
4. Nidhamu: Kuvaa mavazi safi na yanayositiri mapaja, kuwa na lugha ya heshima, na kuzungumza na abiria kwa adabu. kadhalika kuendesha pikipiki katika njia yake na sio katika njia ya watembea kwa miguu.
5. Kuepuka madhambi: Kuepuka kugusana na abiria wa jinsia ya kike na ikiwa hakuna budi kuepuka kupakia abiria wa jinsia tofauti. Mtume (swallah llahu alayhi wasallam) amesema: Mmoja wenu kugongwa na chuma kichwani kwake ni bora kwake kuliko kumgusa mwanamke ambaye si halali yake. (Imepokewa na Tabarani, Hadith Hasan). Kadhalika abiria ambaye dhumuni la safari yake ni kwenda kufanya maasi na ikawa imebainika kwa dereva dhumuni hilo, utapaswa kukataa kutoa huduma hiyo ili kuepuka kusaidia katika uovu.

Kwa mujibu wa mafundisho ya Kiislamu, kuendesha boda boda ya biashara ni kazi halali, yenye staha na yenye baraka, mradi inafanywa kwa haya tuliyoyaeleza. Mikataba inapaswa kuwa ya haki na ya wazi, dhumuni la kazi liwe ni kutafuta riziki halali, na maadili ya Kiislamu yazingatiwe wakati wote. Uislamu haukatazi kazi yoyote halali, bali unasisitiza uaminifu, uadilifu na nidhamu katika utekelezaji wake. Kwa hivyo, dereva wa boda boda anayefuata misingi hii tunatarajia atapata baraka katika riziki yake, amani katika maisha yake, na thawabu mbele ya Mwenyezi Mungu (S.W.).

WORLD OF DEBT

"Inequality is embedded in the international financial architecture. It is time for reform." That time is now.
UNCTAD has published a report titled World of Debt 2025, calling for reforms. Here is highlight of what the report says:
+Global public debt in 2024 surpasses USD 102 Trillion.
+Public debt grows twice as fast in developing than in developed countries.
+The number of countries with heavy debt burdens remains high.
+Countries with significant external debt service burden nearly doubled since 2010.
+Developing countries pay a record US$921 billion in interest.
+In 61 countries, interest payments exceeded 10% of government revenues.
+Interest payments are growing faster than other public expenditures.
+Africa spends more on interest than on health or education.
+3.4 billion people live in countries that spend more on interest than on health or education.
What is the real problem?

In 2000, former Nigerian President Olusegun Obasanjo famously described compound interest as "the worst thing in the world," particularly in the context of Nigeria's external debt burden. He highlighted that despite substantial payments made on loans, the debt continued to escalate due to the compounding effect of interest. He said:
"All that we had borrowed up to 1985 or 1986 was around $5 billion and we have paid about $16 billion yet we are still being told that we owe about $28 billion. That $28 billion came about because of the injustice in the foreign creditors’ interest rates."
"If you ask me what is the worst thing in the world, I will say it is compound interest".
The PR campaign behind interest.

Mr. Adil Hussein in his article "Why Compound Interest is the Worst Thing in the World" associated the modern mindset in favour of interest to the infamous (and most likely fake) quote by Albert Einstein that best encapsulates the PR campaign to rebrand interest: ‘Interest is the eight wonder of the world!’ We also read in books of personal finance and financial literacy on the magic of compound interest.
Such positive highlights on interest keeps making it gain predominance, while covering up the wider side effects of it. I am glad to see emerging trends to counter such PR stunts as what we see in "World of Debt report" shows magnificient harm to people, propelling income inequalities. Still more voices at global stage are needed.
While the report call upon us to move from conversation to action, the problem of interest still ignored by many in public and private sector as if we have no alternatives.
So, what’s the alternative?

1. Loans or debts without interest.
2. Trade with profits not interest.
Above alternative among others have been extensive subjects in IslamicFinance and a gift to the world when conversations, theory put into actions.
Finally to quote Adil, "Wealth shouldn’t be amassed through the suffering of others but rather through fair, ethical, and equitable trade." Time to act is now.

SERIKALI INAPOKOPA KWA RIBA, UBAGUZI WA FURSA NA HALI YA WAISLAM.

Serikali zote hukopa. Tofauti yao ni madhumun, viwango na namna ya ukopaji. Serikali ya Jamhuri ya Tanzania inakopa kwa njia mbalimbali moja wapo ni kupitia Hati funganiza muda mrefu, au mfupi au mikopo kutoka taasisi za fedha za kibishara na kimataifa. Hivi karibuni serikali ilitangaza Treasury Bond Auction Number 528. Serikali ikikusudia kukopa kuanzia TZS 1mil na itakuwa inalipa riba ya 15.49% kwa mwaka kwa wale watakaoikopesha (neno uwekezaji au investment lisikupe tabu, ni mkopo).

UBAGUZI WA FURSA.

Katika fani ya masuala ya fedha, serikali inapokopa kupitia hati fungani ni fursa kwa wananchi katika kutengeza vipato pale ambapo mwananchi anaikopesha serikali na kuhakikishiwa kuwa atalipwa fedha zake na riba au faida nono ya 15.45% kila mwaka katika mkopo wake kwa muda wa miaka 10 au 20 ijayo.


Je fursa hii ni kwa wananchi wote - waislam, wakristo, wahindu na wengineo? Jawabu jepesi ni kuwa NDIO - watu wote bila kujali dini zao wanaweza kuikopesha serikali. Hatahivyo, jawabu hiyo ni kama mtu anayejifanya kipofu wa uhalisia wa jamii ambayo serikali inaiongoza na kuihudumia. Ni kupe mfano mdogo, unaonaje iwapo Serikali itatangaza kuwa inatoa fursa kuwa sasa Mwanamme au mwanamke atakayeingia katika NDOA YA MKE ZAIDI YA MMOJA atapewa zawadi kila mwaka ya laki mmoja maadamu yupo katika ndoa hiyo, je fursa hii ni kwa watu wote? Waislam na wakristo na wengineo? Jawabu jepesi litakuwa NDIO. Hatahivyo, uhalisia ni kuwa fursa hii ya kuoa na kupewa laki moja kila mwaka (kodi za wananchi wote) itakuwa ni kuwabagua wakristo ambao kwa mafunzo ya Imani yao ndoa ni ya mke mmoja tu. Ama kwa Waislam na wengine, wanaweza kuoa zaidi ya mke mmoja na hivyo ni fursa kwao lakini sio kwa ndugu zao wakristo.



Hivyo, linapokuja suala la KUIKOPESHA Serikali kwa riba, ni wazi kuwa fursa hiyo kwa uhalisia ni kwa WAKRISTO na wengineo na sio kwa Waislam kwa sababu kwa Waislam mikopo yenye kutoza au kutoa RIBA ni Haramu, ni dhambi kubwa! Lakini kwa Wakristo, riba sio dhambi bali kipato halali.


Hivyo kupitia ukopaji wa hati fungani, Muislam anaambiwa fanya dhambi ili upate fedha. Hivyo, muislam anayeshiriki kukopesha kwa riba inaweza kuwa hajui dini yake au ameamua kupata dhambi ilia pate fedha. Je serikali inayoheshimu dini za watu wake na haki yao ya kuabudu, inajisikije kuwafikisha Waislam katika kuwaweka katika hali ya kuchagua baina ya kutengeza fedha na kuchuma dhambi ya kula Riba? Serikali inaonaje pale ambapo Waislam wanakosa fursa hii kwa kujiepusha kwa hiari kwa HOFU YA MUNGU lakini KODI zao zinatumika kulipa riba kwa wananchi wenzao na hivyo wenzao kutajirika bila jasho wakati wao wanalazimika kuchuma fedha kwa kuvuja jasho na kubeba hatari (risk mbalimbali za kibishara n.k)?

NJIA MBADALA.

Kwa kuwa serikali lazima zikope ili kuwezesha miradi mbalimbali ya kimaendeleo na kijamii, hivyo ni jambo la msingi kuwe na njia mbadala ili kufikia lengo hilo. Je mbadala ni upi? Njia mbadala ambayo ni jumuishi kwa wananchi wote -Waislam na wengineo ni kutoa hati fungani ya Kiislam inayojulikana kama SUKUK.


Utaratibu wa Sukuk ni maarufu duniani na kwa mataifa mbalimbali. Nchi kama Nigeria, Afrika Kusini, Sudan, Gambia, Senegali, Malaysia, Indonesia na kadhalika zimekuwa zikitumia utaratibu wa Sukuk kwa ajili ya kupata fedha za maendeleo kwa njia ya miamala isiyohusisha Riba na hivyo kuwajumuisha katika fursa ya uwekezaji wananchi wote. Hivi karibuni, serikali ya mapinduzi ya Zanzibar imezindua ZANZIBAR SUKUK kwa mafanikio makubwa.

Naamini na nafahamu kuwa Serikali yetu inatambua utaratibu huu wa Sukuk (imetajwa katika Mpango wa tatu wa Miaka Mitan -FYDP III) na hivyo niwakumbushe Wizara ya Fedha, kuwa Waislam wanasubiri kwa hamu kuona serikali yao inawajumuisha katika fursa za uwekezaji Halali kupitia Sukuk na wanachukizwa kuona kuwa fursa hiyo imeendelea kufinywa kwao kwa muda mrefu bila ya sababu zinazofahamika.

BARUA YA WAZI KWA MHESHIMIWA RAIS WA JAMHURI YA MUUNGANO WA TANZANIA - OMBI LA KUFUNGULIWA KWA DIRISHA LA HUDUMA ZA KIBENKI ZA KIISLAM KATIKA BENKI YA USHIRIKA

Mheshimiwa Rais,
Salaam Alaykum Warahmatullahi Wabarakatuh.
Kwa heshima na taadhima, napenda kuchukua fursa hii kukuandikia barua hii ya wazi, nikieleza maombi na mapendekezo kwa lengo la kuunga mkono juhudi zako za kuleta maendeleo jumuishi na ustawi wa Watanzania wote bila kujali hali zao za kiuchumi, kijamii wala kidini.

Mheshimiwa Rais,
Tanzania ni nchi ya watu wenye imani mbalimbali, na kwa miongo kadhaa tumeendelea kuishi kwa mshikamano, amani na kuvumiliana. Katika kuhakikisha maendeleo hayo yanamgusa kila Mtanzania, serikali yako imeweka msisitizo mkubwa katika utekelezaji wa *Sera ya Taifa ya Ujumuishi wa Kifedha(The National Financial inclusion framework)*, ambayo inalenga kuhakikisha kuwa wananchi wote wanapata fursa ya kushiriki kikamilifu katika mifumo rasmi ya kifedha kwa ustawi wao binafsi na wa taifa kwa ujumla.

Hata hivyo, kuna sehemu ya wananchi ambao kutokana na misingi ya imani yao ya dini, wanakosa huduma stahiki za kibenki zinazooana na misingi ya imani yao – hasa Waislamu wanaofuata mfumo wa fedha za Kiislam (*Islamic Banking*), unaokataza riba (*riba/usury*) na kuweka mkazo kwenye usawa, uwazi, na kushirikiana katika faida na hasara (*profit and loss sharing*).

Hivi karibuni kumekuwa na juhudi kubwa zikiongozwa na Waziri wa Kilimo Mh. Bashe juu kuanzisha Benki ya Ushirika nchini ambayo inatazamiwa kuwa Mheshimiwa Rais utakuwa ni mwenye kuifungua ifikapo April 28 mwaka huu. Kauli mbiu katika sherehe za ufunguzi wa benki hii ni kuhusu ujumuishi wa kifedha na ugawaji sawa wa fursa *Driving Financial Inclusion, shared prosperity.* Benki ya Ushirika ni chombo muhimu chenye dhamira ya kuwakwamua wananchi wa kipato cha chini na wa kati, hasa wale walioko vijijini na kwenye sekta isiyo rasmi. Kwa kuwa tayari benki hii inalenga kuwafikia wananchi waliotengwa kifedha, tunapendekeza kuwa dirisha maalum la huduma za Kibenki za Kiislam lifunguliwe ndani ya Benki ya Ushirika ili:
1. Kuongeza ujumuishi wa kifedha kwa Waislamu na wengine wanaotaka mfumo mbadala wa kibenki. Hii itawawezesha kushiriki kikamilifu katika shughuli za kiuchumi au kibenki bila hofu ya kwenda kinyume na misingi ya dini yao.

2. Kuchochea maendeleo ya kiuchumi kwa makundi yaliyo pembezoni. Huduma hizi zitawavutia wananchi wengi waliokuwa hawatumii huduma za kibenki, hivyo kukuza ujumuishi, mzunguko wa fedha na uwekezaji.

3. Kukuza ushindani wa haki miongoni mwa taasisi za fedha. Mfumo wa huduma za Benki za Kiislam huwekeza kwa kushirikiana na mteja (kwa mfano kupitia uwezeshaji kwa njia ya *murabaha*, *mudaraba*, au *Salam*), na hivyo kuchochea uwajibikaji, ushirikishwaji na ustawi wa kijamii.

4. Kutekeleza kwa vitendo sera ya Taifa ya Ujumuishi wa Kifedha. Dirisha hili litakuwa mfano hai wa utekelezaji wa sera hiyo, ikionyesha dhamira ya kweli ya serikali katika kuwajumuisha wananchi wote – bila ubaguzi.

Mheshimiwa Rais,
Dirisha hili la huduma za Kibenki za Kiislam linaweza kuanzishwa kwa mafanikio makubwa kwa kuwa benki kuu inayouzoefu wa kusimamia utolewaji wa huduma hizi nchi, tunao wataalamu wa kutosha tena vijana waliosomea shughuli za kibenki za Kiislam wenye uzoefu ambao wanaweza kusimamia huduma hii kwa mafanikio makubwa. Mimi binafsi ni mfano wa vijana hao ambao nimeshirikiana na wengine kuhakikisha tunasaidia benki zetu kuwa na huduma jumuishi nchini.

Tuna imani kubwa na uongozi wako unaojali maslahi ya watu wote, na tuna matumaini kuwa ombi hili litapewa uzito unaostahili kwa ajili ya kujenga taifa jumuishi, lenye haki, amani, ustawi na fursa sawa kwa wote. Kadhalika naomba ombi hili ambalo naamini utaridhia lifanyiwe kazi kwa kushirikiana na chombo chetu cha wataalamu cha CIFCA (Center of Islamic Finance and Advice) na kulifanyia kazi katika taasisi zote za Umma nchini kama vile TADB, Azania Bank, TCB, SELF Mirofinance na taasisi nyingine zinazohusika na uwezeshaji wananchi kiuchumi.

Kwa heshima na taadhima,

Nakutakia mafanikio mema katika kuongoza Taifa letu katika maendeleo, uongofu na njia ya sawa sawa.

ZAKATUL FITRI

Imeandika na Sheikh Tawakkal Juma.
1. ✨ MAANA YA ZAKATUL-FITRI
Ni zaka maalumu inayotolewa baada ya kumalizika mfungo wa mwezi wa ramadhan. - imeitwa hivyo kwa sababu inawajibika kwa kuingia siku ya idd-el-fitri. - Piah inaitwa zaka ya viwiliwili na kufungua miili kwa sababu inawajibika kwa kila nafsi na sio katika Mali. - Zama hii imefaradhishwa mwaka wa pili Hijiria baada ya kufaradhisha funga ya ramadhan.
2. HUKUMU YAKE
Ni wajibu kwa kila muislamu mwanaume na mwanamke, mdogo na mkubwa, aliyehuru au mtumwa anapaswa kuitoa baada ya funga ya Ramadhani kabla ya kuswali swala ya Iddil-Fitri. - Watoto, wanawake, wazee n.k wasio na uwezo wa kulipa Zakatul-Fitri watalipiwa na mawalii wao (wasimamizi wao). - Kwamfano katika familia baba atamtolea mkewe na watoto wake ikiwa hawawezi kujitolea, pia atawatolea wazazi wake kama nao pia hawana uwezo wa kujitolea, vilevile baba atalazimika kuwatolea Zakatul-Fitri wale wote wengine ambao ni waislamu walio chini ya uangalizi wake na hawawezi kutoa Zakatul-Fitri. - Hata mtoto mchanga aliyezaliwa dakika chache kabla ya kuandama kwa mwezi naye pia atatolewa Zakatul-Fitri.
3. WANAOPASWA KUTOA ZAKATUL FITRI
- Zakatul Fitri inamlazimu yeyote yule mwenye kupata chakula cha kumtosha yeye na wale waliochini ya uangalizi wake kwa mchana wa siku ya Iddi na usiku wake na akawa na ziada. - Ziada hiyo ataitoa Zakatul-Fitri kwa viwango vinavyostahiki.
4. KIWANGO CHA ZAKATUL FITRI
- (Imekuja katika mafundisho ya mtume kuwa kiwango ni Swaa’ moja) ambayo ni makadirio sawa na Kilo mbili na nusu au mchoto wa chakula wa ujazo wa viganja viwili vya mkono vya mtu wa wastani vilivyojaa mara nne. - Kinachotolewa ni chakula Kinachotumika na watu Katika nchi hiyo - (mfano mchele) au pia mtu anaweza kutoa kiasi cha pesa chenye thamani sawa na kiasi hicho cha chakula (kisichopungua,ni bora hata ikizidi kdg), - mfano kilo 2 na nusu ya mchele mzuri katika eneo fulani inaweza kuwa ni Tsh 7000/= (Itategemea na eneo)
5. JINSI YA KUTOA ZAKATUL FITRI
- kwa urahisi zaidi Zakatul Fitri hukusanywa pamoja katika sehemu zenye kuaminika kama misikitini au katika taasisi za kidini na kisha kuwafikishia wahusika hivyo pia ukipata ugumu wa kumfikia mhusika wa kupewa Zakatul Fitri unaweza ukaiwasilisha sehemu hizo.
NB: Kama ukiweza ni vizuri zaidi kutoa chakula na kumfikishia mhusika moja kwa moja kama ilivyokuja kiasili katika hadith ya mtume(s.a.w), licha ya watu kuona kuwa pesa ndiyo rahisi na inapendeza zaidi hata kwa mhusika mwenyewe anayepewa Zakatul Fitri ili kupata na mahitaji mengine lakini tambua pia unaweza kutoa chakula hicho kama Zakatul Fitri kisha na pesa hiyo ya mahitaji mengine kama Sadaqa ya kawaida ambayo ni bora pia.
- Kiasi chini ya kiwango cha Zakatul Fitri na au kutoa kitu kingine tofauti na lengo la Zakatul Fitri hiyo sio Zakatul Fitri ni Sadaqa ya kawaida.
6. UMUHIMU WA ZAKATUL-FITRI
Zakatul-Fitri ni kwa ajili ya kuitakasa funga ya muislamu kutokana na maneno machafu na mambo ya upuuzi wakati alipokuwa katika swaum kwa kuwalisha maskini chakula ili nao wapate chakula kizuri siku ya Iddi na ndio maana kutolewa kwake kunakuwa kabla ya kusali sala ya Iddil-Fitri ili kuendana na maandalizi.
7 . MUDA WA KUTOA ZAKATUL-FITRI
- Muda mzuri zaidi ni wakati kuanzia Magharibi ya siku ya mwisho ya Ramadhani hadi asubuhi kabla ya Sala ya Iddil-Fitri. - Inaweza pia kutolewa siku mbili au tatu hivi kabla (Chamsingi iwe kabla ya sala ya Iddil-Fitri). - Kulipa Zakatul-Fitri mapema kabla ya kusali lddi au mapema zaidi ya hapo kutawawezesha maskini na mafakiri kufurahia lddi pamoja na waislamu wengine. - Ikitokea sababu ya msingi kama vile kusahau na mtu akachelewa kutoa Zakatul-Fitri mpaka lddi ikasaliwa, basi hana budi kuitoa baada ya sala lakini jambo la kuzingatia ni kwamba amri ya kutoa Zakatul-Fitri kabla ya sala imetolewa na mtume (s.a.w) hivyo mtu akiivunja amri hii kwa makusudi au kwa uzembe ajue kuwa atakuwa amefanya makosa.
8 . WANAOSTAHILI KUPEWA ZAKATUL-FITRI
- Wanaostahiki ni maskini na wale wote wasioweza kujipatia chakula pamoja na wale walio chini ya uangalizi wa hao maskini na wasiojiweza ili nao wafurahie Iddi pamoja na waislamu wenzao wenye uwezo. - Kama pia ilivyo katika Zakatul-Mal akipewa Zakatul-Fitri mtu asiyestahiki itakuwa ni kudhulumu haki ya wale wanaostahiki, - hivyo mtoaji na mpokeaji wa Zakatul-Fitri hiyo wote watakuwa ni madhalimu. - Ili kuhakikisha kuwa katika jamii au katika mtaa wa waislamu kila anayestahiki kupewa Zakatul-Fitri anapata na kuzuia uwezekano wa mtu mmoja kulundikiwa Zakatul-Fitri kiasi kikubwa sana na mwingine kukosa au kupata kiasi kidogo sana kisichotosheleza mahitaji yake ya siku ya Iddi, - basi ni vyema waislamu wa sehemu hiyo waikusanye Zakatul-Fitri kwa pamoja na kisha waigawanye kwa wote wanaostahiki katika mtaa au sehemu hiyo wakizingatia mahitajio yao kulingana nao majukumu ya kifamilia waliyonayo. - Piah inajuzu kumpa mtu mmoja zaidi ya pishi moja - Muislamu inampasa achukue juhudi ya kuwatafuta wanaostahiki kupewa zaka hii.
NB:Watu unaowajibika kuwatolea Zakatul-Fitri haihesabiki kuwa unawapa Zakatul Fitri, mfano kuwapa wazazi wako sio Zakatul-Fitri kwani wao ni wajibu wako kuwahudumia.

SUKUK NI WIZI NA UTAPELI?

Nimeona katika mitandao ya kijamii maneno ambayo hayapaswi kukaliwa kimya hususani na wadau wa sekta ya fedha ya Kiislam. Maneno hayo anuani yake ni "SUKUK NI WIZI NA UTAPELI, BENKI KUU TOENI TAHADHARI" ukiwa "unaonekana" kuingiza Sukuk katika kinyang'anyiro cha mashindano ya Kisiasa visiwani Zanzibar lakini pia huenda waandaaji wake wana malengo ya kutia hofu wananchi dhidi ya hatua kubwa iliyofikiwa nchini ya kuwa na Sukuk iliyotolewa na SMZ. Tunajiuliza dhamira gani waliyonayo wale walioandaa ujumbe huo? Kwa nini katika mikopo yote ya serikali ya Zanzibar hatujasikia kunasibishwa na Wizi na Utapeli isipokuwa Sukuk?


Waingereza wanamsemo wao "If you want to kill a dog, give it a bad name (ukitaka kumuua mbwa, mpe jina baya)." Kuinasibisha sukuk na wizi na utapeli ni katika mkakati mbaya sana na haunabudi kukemewa vikali na wadau wote wa maendeleo jumuishi katika nchi yetu. Nakemea kitendo hicho ambacho sio cha kistaarabu wala uungwana, huku nikiwa na matumaini kuwa vyombo vya usalama vitakuwa mbioni kuwatafuta watu waliopo nyuma ya ujumbe huo na kuwachukulia hatua stahiki.


Sitoingia katika ujumbe wa kisiasa uliovikwa tu ndani ya ujumbe huo, bali ninachokiona ni mashambulizi dhidi ya Sukuk kama njia mbadala na jumuishi kwa maendeleo ya nchi yetu. Hivyo, niseme kuwa kwa mujibu wa mpango wa maendeleo wa miaka mitano (FYDP), Sukuk inatambulika na mamlaka za nchi kama njia mbadala wa kuwezesha maendeleo ya nchi yetu. Zanzibar Sukuk ni hatua kubwa katika kutekeleza mpango huo na inatambulika na Benki Kuu na Mamlaka ya Masoko ya Fedha na Mitaji nchini. Hivi karibuni, tumeona Gavana wa Benki Kuu akiwa na Waziri wa Fedha wa Zanzibar akipendekeza wananchi wawekeze katika Sukuk hiyo. Hivyo, ni hujuma mbaya sana kutumia upotoshaji kwa lengo si tu la kupata kiki ya kisiasa bali kuichafua Sukuk kama njia jumuishi na inayotambulika nchini. Wale walionyuma ya ujumbe huo, waache mwenendo huo ambao unaathari mbaya sana katika kujenga jamii ya watu wastaarabu, maendeleo endelevu na utoaji wa huduma jumuishi za kifedha nchini.


Kwa upande mwingine, ujumbe huo umedhihirisha na kutukumbusha kiasi gani Siasa inavyoweza kuathiri huduma za kifedha za Kiislam ktk nchi zetu. Binafsi, imenikumbusha kitabu cha Prof Rodney Wilson, The Politics of Islamic Finance akionesha namna gani Siasa za nchi zinaweza kuathiri vizuri au vibaya maendeleo ya Islamic Finance. Kwa muktadha huo, hatupaswi kukaa kimya pale tunapoona watu wachahe wanataka "kutumia siasa chafu" katika jambo muhimu kama hili lenye kujumuisha na kuwapa watu fursa kushiriki katika maendeleo ya nchi yao na kukuza vipato vyao kwa njia Halali bila Riba!


Kwa kuhitimisha, mara zote tumeona athari chanya ya utashi mzuri wa kisiasa kupitia ilani za vyama vya Siasa na utekelezaji wake katika kuwezesha huduma za kifedha za Kiislam nchini kustawi na kunufaisha wananchi. Wote walionyuma ya utashi huo mzuri, tunawapongeza na kuwataka wasikatishwe tamaa kwa hali yoyote iwayo. Hii ni mara ya kwanza natumai itakuwa ya mwisho, kuona watu kupitia "mlango wa kisiasa", wakihusisha Sukuk na wizi au utapeli. Waislam na hususani wataalamu wa masuala ya kifedha ya Kiislam, hatuwezi kukaa kimya na kukubali upotoshaji huo kwa kupitia mlango wa Kisiasa ambao unahujumu au kurejesha nyuma juhudi za miongo kadhaa zenye dhamira ya kutoa fursa kwa Waislam na wananchi wengine kushirikiana na Mamlaka za nchi yao katika upatikanaji wa huduma jumuishi za kifedha nchini.

RIBA, DINI NA SIASA.

Moja katika mambo makubwa ya kiuchumi ambayo baadhi ya waislam hawajaweza kufahamu ni iwapo suala la riba ni suala la dini au sio la kidini? Je ni suala la kisiasa tu ambalo halifungamani na dini yoyote? Hivi kukubali uwepo wa riba katika uendeshaji wa uchumi Tanzania ni suala la kisiasa tu bila mfungamano na dini?
Mara kadhaa tumewasikia baadhi ya Waislam pale tunapoinasihi na kuiomba serikali itazame mbadala wa kutoza na kukopa kwa riba na taasisi zake zitazame mbadala wa kukopesha kwa riba, ndugu zetu wanatujibu kuwa serikali haina dini. Wakimaanisha kuwa kutoza riba sio suala la kidini bali la kisiasa na uchumi tu. Kadhalika siasa zote ulimwenguni hufuata dini kwa kiwango tofauti na kwa utambulisho tofauti hata hiyo ambayo yasemwa kuwa serikali ya kisekula, lakini ndani yake kuna mambo kadhaa ambayo yametokana au yanafuata dini fulani. Sasa ukitazama mafunzo ya dini mbili kuu duniani; Uislam na Ukiristo utaona kuwa jambo la kuwepo au kutokuwepo kwa riba katika uendeshaji wa nchi sio suala ka usekula bali kuna kila tashwishi ya msukumo wa mafunzo ya dini.
RIBA KATIKA UKRISTO.
Katika ukristo riba inakubalika kwa ujumla wake. Kwa undani, kuna namna mbili ya kuitazama riba:
1. Riba katika mkopo wa masikini.
Agano la kale lina maandiko kadhaa ambayo wataalamu wa biblia wanakubaliana kuwa riba imekatazwa kwa ndugu yako katika Imani ambaye ni masikini. Katika kitabu cha Kutoka 22:25 “Ukimkopesha mtu aliye maskini, katika watu wangu walio pamoja nawe; usiwe kwake mfano wa mwenye kumdai; wala hutamwandikia riba.” Kemeo juu ya watu wanaowatoza riba masikini linabainishwa katika Mithali 28:8 “Yeye azidishaye mali yake kwa riba na ujambazi, Humkusanyia mtu awahurumiaye maskini.” Ikimaanisha kuwa hamna manufaa yoyote ayapatayo na mwisho wake mali hiyo itarudi kwa masikini. Lakini akikopesha bila riba malipo yake yapo kwa Mungu. Hata hivyo, katika Nehemia 15: 10 inasema "Na mimi pia, na ndugu zangu, na watumishi wangu, twawakopesha fedha na ngano ili kupata faida? Tafadhali na tuliache jambo hili la riba." Kwa mujibu wa biblia, watu watendao haki na kutenda ya halali wanasifa kadhaa na moja wapo "ambaye hakumkopesha mtu ili apate faida, wala hakupokea ziada ya namna yo yote; naye ameuepusha mkono wake na uovu, na kufanya hukumu ya haki kati ya mtu na mwenzake;" Ezakiel: 18: 8. Ukiondoa sehemu chache zinazohusu masikini, vitabu vingine vya biblia havioneshi kuwa kutoza riba kusifanywe kwa masikini bali kwa wanaisraili wote.
Kwa mujibu wa agano la kale, wale wote walioshindwa kulipa watapaswa kusamehewa kila mwaka baada ya miaka saba. Kumbukumbu la Torati 15:1-2 “Kila miaka saba, mwisho wake, fanya maachilio.Na jinsi ya maachilio ni hii, kila mkopeshaji na akiache alichomkopesha mwenziwe, wala asimlipize mwenziwe wala nduguye; kwa kuwa imepigwa mbiu ya maachilio ya Bwana.”
2. Riba katika mkopo wa asiyekuwa masikini.
Kwa upande wa agano jipya, tunakutana na maandiko ambayo yanadaiwa kuwa yanaashiria kufaa kutoza na kupokea riba japokuwa haioneshi wazi kama ni kwa wenye uwezo tu au hata masikini pia. Kwa mfano; katika kisa cha talanta katika Mathayo 25:27 au Luka 19:11-19 ambacho watetezi wa riba wanapenda kutumia, Yesu anakisimulia kuwa “Akaja na yule aliyepokea talanta moja, akasema, Bwana, nalitambua ya kuwa wewe umtu mgumu, wavuna usipopanda, wakusanya usipotawanya, basi nikaogopa, nikaenda nikaificha talanta yako katika ardhi; tazama, unayo iliyo yako. Bwana wake akajibu, akamwambia, Wewe mtumwa mbaya na mlegevu, ulijua ya kuwa navuna nisipopanda, nakusanya nisipotawanya; basi, ilikupasa kuiweka fedha yangu kwa watoao riba; nami nikija ningalipata iliyo yangu na faida yake.”
Kwa kupitia maneno haya, wakiristo wengi wamesimama kuwa unaweza kupokea na kutoza riba kwa kuwa Yesu katika kisa hiki hakukemea riba. Hatahivyo, wasomi wengine wa wabiblia hawaoni kuwa kisa hiki kinatoa uhalali wa riba kwa sababu katika Luka 6: 34-36 unakutana na maneno ya Yesu akiagiza wafuasi wake kuwa wakikopesha wasitake kupata ziada / riba; “Na mkiwakopesha watu huku mkitumaini kupata kitu kwao, mwaonyesha fadhili gani? Hata wenye dhambi huwakopesha wenye dhambi, ili warudishiwe vile vile. Bali wapendeni adui zenu, tendeni mema, na kukopesha msitumaini kupata malipo, na thawabu yenu itakuwa nyingi; nanyi mtakuwa wana wa Aliye juu, kwa kuwa yeye ni mwema kwa wasiomshukuru, na waovu. Basi, iweni na huruma, kama Baba yenu alivyo na huruma.”
Pamoja na kuwepo tafsiri na uelewe tofauti, kwa uhalisia ni jambo dhahiri kuwa wakristo wengi wanapokea na kutoza riba katika mikopo kwa kutegemea Mathayo kuliko Luka. Na wengine wanaona kuwa tatizo lililopo ni suala la kiwango gani kinafaa? Lakini sio riba yenyewe.
RIBA KATIKA UISLAM.
Katika Uislam, katazo la riba lipo wazi zaidi katika Quran na katika Hadithi za Mtume Muhammad saw. Wanazuoni wa Uislam wanakubaliana kuwa Riba yenyewe bila kujali masikini au tajiri ni chukizo mbele ya Mungu na ni dhambi yenye kuangamiza. Katika Quran, amri inatolewa kwa waumini “ Enyi mlioamini, Muogopeni Allah na wacheni chochote katika riba ikiwa ni waumini wa kweli” (Baqara: 278).
HITIMISHO.
Kwa kumalizia makala haya, pamoja na kuwepo kwa tofauti ya wanazuoni wa biblia kuhusu msimamo wa biblia kuhusu Riba, uhalisia ni kuwa wakristo wengi wanaona kuwa riba inakubalika na sio tatizo katika Imani yao. Uislam na wanazuoni wake wanakubaliana kuwa Riba katika aina zake zote iwe katika mkopo au nyingine haifa, ni dhambi kubwa.
Baina ya Imani hizi mbili, siasa ya mataifa mbalimbali ukiondoa nchi kama ya Sudan na Iran ambazo zinafuata uchumi wa Kiislamu na hivyo kuharamisha riba, nchi nyingi zinaruhusu miamala ya riba. Kuna sababu mbalimbali zinazopelekea nchi za waislam wengi kuwa na mfumo wa riba, kubwa katika sababu hizo ni kukosekana uhuru kamili wa sera za kifedha (monetary sovereignity), athari za fikra za kimagharibi na ukoloni, kutofahamika ipasavyo mafunzo ya Uislam, Sheria zinazozuia dola kufuata mafunzo ya dini kama vile Uturuki nakadhalika.
Kwa upande wa nchi za magharibi na kikristo, ni dhahiri kuwa msimamo wa ukristo kuruhusu riba ni moja ya sababu za kuwa na mfumo huo katika nchi zao. Sioni kwa sababu gani ndani ya dola ya Vatican na benki ya Vatikan inatoza riba iwapo Kanisa katoliki lingekuwa na mafunzo ya uharamu wa riba. Sioni kwa sababu gani benki za kanisa Tanzania au kwingine na benki kadhaa zinazomilikiwa na wakristo zingetoza riba iwapo msimamo wa kanisa ungekuwa mmoja kuwa riba ni haramu. Sioni kwa sababu gani Kanisa na viongozi wake wangekaa kimya kuona serikali au taasisi zake za uwezeshaji zinakopesha kwa Riba kwa wananchi wakati mafunzo ya Kanisa hayaruhusu wakristo kukopa au kukopesha kwa njia ya Riba?
Hivyo, kutoza au kuacha kutoza riba sio suala ambalo halifungamani na dini au utamaduni bali ni sehemu ya dini zetu pamoja na kuwepo tafsiri tofauti za uhalali wa riba katika biblia.Jambo linaloleta matumaini ni kuwa dini zote mbili zinaweza kuungana katika kukataza Riba na kushirikiana katika njia mbadala ili watu wote waishi katika mafunzo ya Mwenyezi Mungu. Hivyo, siasa safi na jumuishi, inapaswa kusimama katika msimamo wa riba / dini ambao unatujumuisha sote kuliko kutugawa. Hivyo, siasa safi na jumuishi, inapaswa kusimama katika sera za Kiuchumi na kifedha ambazo zinatujumuisha sote kuliko kutugawa.

PREPARING FOR RAMADHAN BY AUDITING HOW YOU EARN YOUR EVENING MEAL “FUTARI.”

The Holy month of Ramadhan is very close. Muslims all over the world are welcoming holy month with personal acts of worship plans aiming to re-new, re-affirm and re-energize their faith (imaan). The month provides opportunity for Muslims to reflect and improve his relationship with Allah and keep a short distance on: food, drinks and fulfilling sexual desires during the day. But that is not all of it! MONTH OF RAMADHAN- A MONTH FOR POSITIVE CHANGE. The month of Ramadhan together with its blessings takes us to a full month of spiritual rejuvenation and long-lasting lessons to be applied for the remaining of the year but to others is a month of thirst, hunger and lack of desires. Frankly, the month of Ramadhan comes with outstanding message to all of us which in three words, change your ways! It tells us to change our behaviors and habits, it tells us to change our daily routines, it tells us to change our understanding, it tells us to change our relationships, it tells us to change our attitudes, it tells us to change towards being a better person, free from the shackle and slavery of desires and attachment to vanishing world towards opening our hearts to live as a full time slave of Almighty in all spheres of life. Change is crucial and multidimensional in human life. One dimension of change and very challenging one is on our behaviors. The forces to leave the bad ones and adopt or sustain the good one are war-like moments. Albeit challenging, Ibadah of fasting is straight and clear in which direction our behaviors should head on. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink." [Sahih Bukhari, Hadith Sahih]. Jabir ibn ‘Abd-Allah al-Ansari (may Allah be pleased with him) said: “When you fast, then let your hearing, your sight and your tongue fast from lying and sin, stop abusing servants and be tranquil and dignified on the day when you fast. Do not let the day when you do not fast and the day when you fast be the same.” While some of us make plans on what to do, what to eat and improve on our relationship with Salah, Qur'an, Umrah and Hajj, we need to improve another dimension of change which is also challenging is how we earn what we eat (futari). YOUR MEANS OF LIVELIHOOD, SOCIAL FINANCE, BANK AND INSURANCE. Abu Hurayrah (radhiallahu anhu) reports that the Prophet (salallahu alaihi wa sallam) said, “A time will come upon the people wherein a man will not bother what he intakes; whether from a halal source or haram.” (Bukhari). The fasting of the stomach implies its avoidance of unlawful things. Apart from the abstinence from food, drink and all that invalidates the fast during the days of Ramadan, it also requires avoidance of the prohibited things during and after breaking of the fast – Haram (prohibited) earnings. Thus, he does not eat from the proceeds of bribe, theft, gambling, cheating and interest, for if he does so he will earn the anger of his Lord Most High. Allah says: “O you who attained faith! Do not gorge yourselves on usury, doubling and redoubling it” (3:130). “And devour not one another’s possessions wrongfully, and neither employ legal artifices with a view to devouring sinfully, and knowingly, anything that by right belongs to others” (2:188). “Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame.”(4:10). How can the stomach be considered to have fasted when in evening it stores delicious food (futari) gained from the wealth of orphans, interest, bribery, cheating and force? It was reported that Abu Bakr al Siddiq was eating one day when he questioned his servant about the origin of the food. The servant said from soothsaying, a practice he (the servant) used to engage in prior to Islam. Abu Bakr became angry and vomited all that was in his stomach. On the whole, food stays in the stomach of the one who consumed it. Its traces remain with the flesh and blood and eventually if we don’t repent any part of the body that is nourished by unlawful food will find its destiny in the fire of hell ( May Allah serve us from the fire). A Muslim must audit and be mindful on his ways to earn livelihood, his ways of banking, his ways of investing, his ways of insuring himself or his properties and whole cycle of financial and economic activities. All of these must be in line with the teaching of Islam and stay away from prohibited dealings. What good your fast can do while your account earns interest, your money on saving and current account used by conventional banks to generate interest on loans, you are having interest-based loans or fast while your house or car or business insurance are conventionally insured, you have conventional life insurance, you are consuming Zakat money rather than giving it to those who deserve it? WOE UNTO HE/SHE WHO DOESN’T CHANGE. Abu Huraira reported: The Prophet, peace and blessings be upon him, ascended the pulpit and he said, “Amin, amin, amin.” It was said, “O Messenger of Allah, you ascended the pulpit and said amin, amin, amin.” The Prophet said, “Verily, Gabriel came to me and he said: Whoever reaches the month of Ramadan and he is not forgiven, then he will enter Hellfire and Allah will cast him far away, so say amin. I said amin. Whoever sees his parents in their old age, one or both of them, and he does not honor them and he dies, then he will enter Hellfire and Allah will cast him far away, so say amin. I said amin. Whoever has your name mentioned in his presence and he does not send blessings upon you and he dies, then he will enter Hellfire and Allah will cast him far away, so say amin. I said amin.” [Ibn Khuzaimah, Ibn Hibban, Ahmad and al-Baihaqi: Hadith Sahih]. Therefore, as we prepare to welcome Ramadhan with routine noble actions, we should devise economic plan that makes us closer to Allah. Finally, we should remember Allah words : Say (O Muhammad SAW): "Not equal are Al-Khabith (all that is evil and bad as regards things, deeds, beliefs, persons, foods, loans with interest, interest income , bribery, orphans wealth, using Zakat money etc.) and At-Taiyib (all that is good as regards things, deeds, beliefs, persons, foods, halal income etc.), even though the abundance of Al-Khabith (evil) may please you. So fear Allah much [(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)], O men of understanding in order that you may be successful. (5:100). May Allah keep us to fulfill fasting, make it easy to change positively, free us from hellfire and bestow on us His goodness. Ameen.

Currency in Islam By Mufti Faraz Adam and Mufti AbdulKadir

Ibn Taymiyyah (2005) states that the Sharī‘ah has not defined any specific condition or definition for currency and money, and has instead left it to the ‘urf (prevailing custom) and understanding of the people. Hence, the Hanafī jurists state that assets or commodities become currency by ta’āmul (common usage) and iṣṭilāḥ (social concurrence) (al-Kasani, 1986). Imam Ahmad also opined that currency can be identified by the agreement of the people (Ibn Qudamah, 1997). Muslim jurists state that currency is of two types: natural currency and customary currency. First, natural currency (thaman khilqī) refers to something originally created to serve as a medium of exchange. Gold and silver are examples of natural currency which are created to serve as a medium of exchange. Imam al-Ghazāli (2011) refers to gold and silver as natural currency which Allah, The Almighty, created for mankind to use as a standard and measure to price and valuate commodities. Second, customary currency (thaman ‘urfī) is something adopted by the people as a medium of exchange. Commodity money and fiat currencies are common customary forms of currency. The necessary juristic elements for a currency There are three elements required for any valid currency in Islam: māl (wealth), mutaqawwim (possess legal value) and thamaniyyah. Linguistically, māl in the Arabic language refers to anything which can be acquired and possessed; whether it is corporeal (‘ayn) or usufruct (manfa’ah); examples of this include gold, silver, animals, plants and the benefit derived from assets such as living in homes, driving vehicles, etc. (Wohidul Islam, 1999). Something which cannot be possessed cannot be considered as māl linguistically. For example, birds in the sky, fish in the water, trees in forests are not māl in terms of the Arabic language as they are not in any person’s possession (al-Zuhayli, 1985). According to the Hanafi jurists, māl is “what is normally desired and can be stored up for the time of need”. This definition denotes that the two key criteria for defining māl in the Hanafis’ view are “desirability” and “storability”.Although some Hanafi jurists have stated that māl must be a physical entity, Mufti Taqi Uthmani (2014) dispels this argument and states that the Qur’an and Sunnah have not explicitly defined māl, rather, Sharī‘ah has left it to the understanding of people. Furthermore, he argues that some furu’ (substantive laws) in the Hanafi school discuss intangibles as māl. He thereafter quotes the fatāwā of Hanafi jurists which consider electricity and gas as māl despite being intangible. Thus, intangibles can also be māl on condition that they are desirable and retrievable. Another requirement for māl itself to be exchangeable and tradeable is that it must be mutaqawwim (possess legal value) for transaction to be legally sound (ṣaḥīḥ). Mutaqawwim refers to an item or subject being lawful to use in Sharī‘ah. Thamaniyyah refers to something possessing currency-like features where it is considered as a medium of exchange, a unit of account and a store of value. Thus, if these characteristics are found in a decentralised system, there is nothing to prohibit such a system in Islam. These underpinning principles are the ideals for currency in Islam. The government and ruling authority would have been the most efficient and instrumental in achieving these ideals. Against this backdrop, it seems that classical scholars favoured a centralised system. However, the reality is that the Qur’an and Sunnah have not defined currency, instead, they have left it to the understanding of the people and custom of the people as mentioned by Imam Ibn Taymiyyah. This is a common feature for those aspects of law which are fluid, dynamic and adjustable. Considering that a centralised system is not necessary, Shaykh Abdullah al- Mani’ (1984) states, “Money is thus whatever is agreed to be such, whether by government authority or public practice”. Thus, currency can be determined by centralisation and decentralisation. If a decentralised system can provide benefits similar to that of a centralised system, a medium of exchange can become money through public practice and widespread acceptance.

Islamic Commerce and Finance in the Rise of the West by Prof. John M. Hobson. (Unstructured Quotations)

Eurocentric world history, as already noted, assumes that the rise of commerce was given its decisive thrust by the Europeans, most especially the Italians, after about 1000... What has been generally missed is that it was the East that not only lay at the other end but also played a crucial role in the rise of European trade. For the fact is that European trade was ultimately made possible only by the flow of Eastern goods, which entered Europe mainly via Italy... Because of the importance that Italy is accorded to the European commercial revolution a few points are noteworthy in order to reveal the role of Islam in all of this. In fact, as early as the late-eighth century Italy was linked into various sub-systems of the Afro-Eurasian economy, straddling Europe, Africa and Asia. Indeed, it was Italy’s direct entry point into this wider and lucrative economy that secured her destiny.....In short, while the Italians played a vitally important role in spreading commercialization throughout Christendom, they were not the great commercial pioneers portrayed by Eurocentrism. Indeed, the Italians were at all times dependent upon the terms and conditions laid down by Middle Eastern and North African Muslims... It is generally assumed that a whole series of financial institutions were pioneered by the Italians. The most important innovation we are told was the commenda (or collegantia), that the Italians allegedly invented around the eleventh century...Nevertheless, this should hardly be a revelation given that Mohammed himself had been a commenda merchant. Nor should it be altogether surprising that the Italians came to use this institution given that Italy was directly linked into the Islamic trading system... The Italians are also wrongly accredited with the discovery of a range of other financial institutions including the bill of exchange, credit institutions, insurance and banking. For the fact is that all these institutions were derived from either the Islamic Middle East, or the pre-Islamic Middle East, given that ‘many of the business techniques had been firmly established before the Qu’rān had codified them’. The Sumerians and Sassanids were using banks, bills of exchange and checks before the advent of Islam.... In addition, the Italians are usually attributed with the discovery of advanced accounting systems. But various Eastern accounting systems were also well developed, especially in the Middle East, India and most notably in China. Indeed some of these were probably as efficient as Weber’s celebrated Occidental double-entry method. It is true that the Pisan, Leonardo Fibonacci, living in Tunis, was an important figure within Europe who advanced the Italian accounting system. Yet, as I explain below, he was so only because he had learned of the Eastern knowledge while living in Tunis... Source: The Role of the Arab-Islamic World in the Rise of the West.

Zanzibar blue economy through Islamic Finance.

Blue economy is about sustainable use of sea, ports, coasts, other water bodies as well as related water resources including underwater for social economic development while preserving the environment. Zanzibar development vision 2050 regards the blue economy as priority area for the next 30 years, serving as an effective and sustainable means of improving livelihoods and transforming the Zanzibar economy. Zanzibar had prepared Blue Economy policy in 2020, of which the then Minister of Finance and Planning of Zanzibar Hon. Amb. Mohd R. Abdiwawa said " By 2030, given the implementation of Zanzibar Blue Economy policy, we expect Zanzibar to be the leading hub for the blue economy in the Western Indian Ocean region." According to Zanzibar policy, priority areas are; Fisheries and Aquaculture, Maritime trade and infrastructure, Energy, Tourism, Marine and Maritime governance. In each of these areas, there is a lot of funds that are needed in order to address the challenges in each area in order to contribute massively to the economy. One of key sources of funding that Zanzibar government need to resort to is using Islamic financial instruments. Islamic financial industry in Tanzania is at nascent stage of development. Despite of that, it has shown positive impact in enabling financial inclusion, MSME growth and contribution to the government revenue. However, URT and ZRG have yet to tap into financial resources that are available in Islamic banks and windows as well as from the Muslim local and international institutions and investors due to public official lack of awareness, status quo mentality as well as failure to think of the future. No doubt, Islamic finance is the future for people of Zanzibar social economic development agenda after having spent years under conventional financial system that has not delivered prosperity to Zanzibar people. No wonder, current CCM manifesto for Zanzibar promise use of Islamic financial mechanisms. Let us give few examples to illustrate how Islamic financial instruments can play huge role; First example, our fishermen lack capital to buy large boats and vessels as well as lack of modern cooling facilities to store fish. Being majority of Zanzibar fisherman are Muslims, they abhor interest based loans. Islamic microfinance and Islamic banks / windows, through profit and loss sharing arrangements, trade based or leasing arrangements can be of great value to required finance to meet fishermen needs. Another example is on lack of capacity and facilities of Malindi seaport to handle volume of arriving vessels which leads to a lot of time wastage and revenue leakages among others. The government can issue retail government Sukuk, that will enable common people to invest as little as Tzs 50,000/- to raise billions that are required either to build modern seaport, acquire new equipment's among others. Retail Sukuk shall enable Zanzibar people to finance directly their government on reasonable commercial terms rather than existing arrangement of government borrowing on interest basis from commercial banks at high commercial interest rates. The former arrangement brings income directly to people whereas the later is largely for the bankers and shareholders. Last example is on massive potential for renewable energy particularly through solar and wind among others that can be financed through multiple Islamic financial instruments such as Sukuk, syndicated financing through local and international players that will enable Zanzibar to be self-reliant on energy sources particularly renewable energy. Besides, Solar equipment's financed through Islamic financing arrangements can enable remote villagers and urban dwellers to get reliable source of energy, light and improve their livelihoods. Therefore, Islamic financial instruments has huge potential to finance Zanzibar blue economy agenda. To achieve this, government officials and other stakeholders must be open to learn and re-learn Islamic financial mechanisms, promote financial sector policies, laws and regulations that promote Islamic finance, attract and retain talent with Islamic finance qualifications, consult and involve Islamic financial practitioners locally and abroad to address several economic challenges facing the Isles. Insha Allah, with the clean intention, calculated actions under the visionary leadership of H.E. Dr. Hussein Mwinyi, the blue economy vision shall be realized. Do your part!

USHAURI KUHUSU BENKI YA WAJASIRIAMALI

Mheshimiwa Raisi wa Jamhuri ya Muungano wa Tanzania akihutubia mkutano wa hadhara na vijana uliofanyika June 2021 mkoani Mwanza aliwaahidi vijana wa Tanzania kuanzisha benki ya wajasiriamali ili kuweza kupata mitaji ya kuanzisha na kuendesha biashara.

Raisi alisema "...Kwa pamoja serikali na mfuko huu (AfDB), tutaanzisha benki ya ujasiriamali kwa ajili ya vijana. Benki hiyo itaanzishwa hapa nchini .. kutatuwa tatizo la mitaji kwa vijana." Ahadi hii imepokewa vyema hususani na vijana kwa sababu inaonesha utambuzi wa mojawapo ya vikwazo kwa vijana katika kujiajiri na kukuza mitaji yao katika shughuli zao za kiuchumi. Ni matumaini yetu kuwa ahadi hii itatekelezwa na katika kutekeleza ahadi hii, napenda nishauri mambo yafuatayo ambayo yataiwezesha benki hii kukidhi kiu ya vijana wote nchini na kufikia lengo la kutatuwa tatizo la mitaji bila kuathiri mtaji wa benki yenyewe. Ushauri. 1. Mtaji wa Banki hii (Source of Capital). Imeelezwa kuwa mtaji wa benki hii utatokana na ushirikiano baina ya serikali na mfuko wa AfDB. Napendekeza benki hii mtaji wake utokane na mapato ya halmashauri ima katika ile 10% au iwepo 10% nyingine. Mapato hayo kutoka halmashauri zote na kuongeza kidogo kutoka katika mfuko mkuu wa serikali kutaepusha haja ya kuwa na ushirikiano na AfDB ambao uendeshaji wake ni kutazama faida ya haraka na kubwa. Umuhimu wa wazo hili la kutumia 10 za hlamashauri unatokana na taarifa za usimamizi wa fedha za 10% kutoka katika halmashauri una changamoto zinazohitaji kuboreshwa nchi nzima. Hivyo, chini ya taasisi ya kibenki iliyo chini ya benki kuu, kunaweza kwa kiasi kikubwa kuondoa baadhi ya dosari zilizopo katika utaratibu wa sasa wa ukopeshaji katika halmashauri na hivyo kuboresha usimamizi wa fedha hizi za wananchi ili zikikopwa zirudi na kukopesha wengine. Muhimu zaidi ni kwamba fedha hizi kutoka halmashauri zote zitawezesha kuendelea kutoa mikopo bila riba kama ilivyo sasa na hivyo kutawawezesha vijana kupata usaidizi mzuri katika miaka ya mwanzo ya uendeshaji wa biashara (start ups) ambao huwa na changamoto nyingi. Mwisho, fedha hizi chini ya utaratibu wa kibenki utapunguza kama sio kuondosha ushawishi wa kisiasa katika utaoji wa mikopo hiyo na pia kuwawezesha vijana waliopo ktk halmashauri zenye makusanyo hafifu kuendelea kupata mitaji zaidi tofauti na ilivyo sasa ambapo 10% ya halmashauri ikiisha, mikopo inakwama kutolewa mpaka mwaka ujao. 2. Bidhaa jumuishi (inclusive and appropriate solutions). Mkakati wa nchi kuhusu mfumo wa fedha jumuishi (NFIF) unataka watoa huduma za fedha kuwa na bidhaa na huduma jumuishi, huduma muwafaka, zenye gharama nzuri, zinazopatikana kwa urahisi nakadhalika. Hitajio hili linailazimu serikali kuwa mfano wa kuigwa kwa kuwa na bidhaa jumuishi zenye kukidhi mahitaji mbali mbali ya vijana katika benki zake na taasisi za uwezeshaji. Kwa mfano, ikiwepo mikopo yenye tozo au riba, vilevile inapaswa kuwepo mikopo isiyotoza riba (interest free) na mikopo ya mali kwa pesa i.e unauuziwa bidhaa kwa faida mnayokubaliana badala ya kupewa hela. Ikumbukwe kuwa tunayo sehemu kubwa ya wananchi na vijana wetu, visiwani na bara ambao kwa utamaduni na imani zao ni haramu kujihusisha na riba. Badala yake wanaweza kukopa mali na kulipa hela au kufanya mashirikiano katika mradi wa biashara na kisha kugawana faida au hasara. Hili ni muhimu kuzingatiwa. Kwa bahati mbaya, taasisi nyingi za usaidizi wa wajasiriamali za kiserikali zilizopo kama vile SIDO, SELF MFI, PASS n.k zinatoza riba na kuwakosesha fursa baadhi ya vijana na wananchi. Dosari hii hainabudi kurekebishwa kwa taasisi zote za serikali nchini kwa kuiga aina mbalimbali za ukopeshaji na uwezeshaji kama vile kutoka katika benki ya zinazotoa huduma bila riba nchini kama vile PBZ Ikhlas, Amana Bank, KCB Sahl, CRDB Al Barakah, NBC La Riba. Aina hizo hujumuisha kununua na kuuza vitu kukidhi mahitaji ya wateja, kukodisha rasilimali na kushirikiana kimtaji na kugawana faida au hasara katika mradi husika. 3. Zaidi ya mafunzo kwa wajasiriamali yanahitajika (More than entrepreneurship trainings). Ni rahisi kuona kuwa tatizo la vijana kutokuwa na ajira ni uhaba wa upatikanaji wa mitaji kwa vijana ili kujiajiri. Hatahivyo, uhaba wa elimu na nidhamu ya ujasiriamali ni kikwazo kikubwa. Hivyo, benki hii hainabudi kuanzisha au kuwa na ushirikiano wa karibu mno na wa kimkakati ili kuziba mapengo hayo. Njia mojawapo ni kutoa mafunzo ya ujasiriamali kutoka kwa wajasiriamali wenyewe sio walimu wa darasani au vyuoni tu (theoretical), kwa kuwa na incubators na accelerators sehemu mbali mbali nchini ili kuziwezesha biashara za vijana na wananchi kuanza, kukuwa na kupanuka zaidi. Nini incubator na nini accelerators? Incubators huwa ni sehemu maalum ambazo hutowa mafunzo mbalimbali ya biashara, nafasi za ofisi kwa bei nafuu na kupata huduma mbalimbali zinazoweza kuisaidia biashara ndogo kuanza na kustawi. Hamna muda maalum wa kuwa katika sehemu hii. Accelerator huwa ni sehemu ambayo waanzilishi wa biashara mpya hukaa na wataalamu wa masuala mbalimbali ya biashara kwa wiki na miezi maalumu ili kuzijenga biashara hizo kifikra, mikakati na mitaji ili kuziepusha biashara kufannya makosa ambayo huweza kujitokeza katika uendeshaji wa biashara zao. Ni lazima mafunzo mazuri na usaidizi wa kitaalamu utolewe zaidi ya upatikanaji au utoaji wa mitaji fedha za kuwakopesha tu vijana wetu. 4. Mabadiliko ya Sheria na kanuni za kibenki (Change of laws and regulations). Tuna mabenki zaidi ya 50 lakini bado mitaji kwa wajasiriamali imekuwa ni kikwazo kikubwa. Moja ya sababu ni kuwa kanuni na sheria za kibenki zilizopo na zinazosimamia uendeshaji wa benki sio rafiki kwa wajasiriamali wadogo ambao hawana dhamana na bado hawajaanza kutekeleza mawazo yao ya biashara. Ili kufanikiwa kwa benki hii ni lazima kuwa na kanuni au sheria nyingine zinahusiana na mitaji, uendeshaji na usimamizi wa benki hii. Huko nyuma tumekuwa na benki ya wanawake chini ya sheria na kanuni zilezile za kibenki, leo haipo tena. Hivyo tutahadhari na ule msemo kuwa "Uchizi ni kufanya yale yale huku ukitarajia motokeo tofauti. "Insanity is doing the same thing and expecting a different results." Pamoja na hili, ushindani wa sekta ya umma na sekta binafsi katika suala la mitaji linapaswa kuepukwa, kwa kuwekwa zuio maalum la kiwango ambacho benki hii itaruhusiwa kuikopesha serikali ili benki ijikite kukopesha na kuwezesha wajisiriamali kwa kuwa hilo ni ndio jukumu lake la msingi. Sambamba na hili umakini mkubwa uchukuliwe kuwa na viongozi na menejimenti nzima ambayo ipo tayari na imejielimisha kwa upana katika kuendesha biashara ya kibenki kwa mtazamo mpya na kwa kuweka mbele ubunifu na ujasiri katika kuwa na bidhaa na suluhisho muwafaka kwa mahitaji ya biashara katika hatua zake zote. 5. Nyongeza katika ahadi. Huduma za kibenki ni njia moja ya kuwezesha wajasiriamali lakini sio njia pekee. Zipo aina nyingine ya taasisi ambazo ni muhimu kuanzishwa kama vile taasisi au mifuko ya kimitaji (Venture Capital firms au funds). Taasisi hizi huwekeza kwa kuwa wanahisa (equity or shareholding) kwa biashara zenye kuonesha uwezo wa kufanikiwa kibiashara, kuwa na mchango mkubwa katika jamii kwa kupitia huduma zake na kufungua fursa zinazokuja kwa uwepo wake. Ni muda muwafaka sasa, serikali kuwa na taasisi yake (government-backed venture capital fund) ya kuwekeza katika mashirika binafsi yanayoonesha uwezo wa kuendeshwa kwa faida badala ya kusubiria na kutegemea mifuko binafsi ya mitaji. Hii iwe ndio njia mbadala au inayoenda sambamba na serikali kushiriki katika umiliki wa mashirika binafsi ndani ya nchi na nje ya nchi. Hitimisho. Ni matumaini yangu kuwa mapendekezo haya yanaweza kuleta tija tunayoitarajia. Muhimu ni kuziandaa fikra na mawazo yetu hususani wale ambao watapewa jukumu hili na Rais kuendesha benki kwa njia ambayo haikuzoeleka lakini iliyojaribiwa na kufanikiwa iwe nchini au nje ya nchi. N ainapobidi kujaribu njia mpya ambazo hazikujaribiwa kabisa kwa uangalifu na umakini.

BARUA KWA WAZIRI MPYA WA FEDHA NA NAIBU WAKE.

Napenda kutanguliza pongezi za dhati kwa Mheshimiwa Rais wa Jamhuri ya Muungano, Ndugu Samia Suluhu Hassan na Makamu wa Rais Dr. Philip Mpango kwa kuwa viongozi wetu katika kipindi hiki kigumu cha maombolezo na changamoto zinazotokana mbalimbali. Kwa hakika tumewabebesha mzigo mzito wa Uongozi wa Taifa zuri la Tanzania. Lakini tunaimani kuwa kwa sifa na taaluma zenu na aina ya viongozi ambao wapo na mtakaowateua siku zijazo, mtaweza kuipekeka mbele Tanzania ili kuwa ni mwangaza na mfano wa kusifika katika bara la afrika kama ambavyo kwa utashi wa Mola, nchi yetu imebarikiwa kuwa na mengi ya kusifika nayo. Kadhalika pongezi zangu za dhati kwa Mh. Mwigulu Nchemba na Mh. Hamad Masauni, kwa kuaminiwa na kuteuliwa na Mh. Raisi kuongoza Wizara ya Fedha na Mipango ya nchi. Kwa maneno ya Rais, uteuzi wenu umezingatia sifa zenu na rekodi zenu za utendaji wa muda mrefu katika utumishi wa Umma. Kwa hili, hatuna mashaka kuwa mtaishi katika kutimiza matarajio ya aliyewateua kwa manufaa yetu sote wananchi wa Tanzania. Wakati mnaapishwa, Rais na Makamu wa Raisi wamewapa kazi ya kwanza na kwamba hilo liwe katika kipaumbele chenu. Bila shaka jambo hilo ni muhimu katika kutimiza matakwa ya katiba ya JMT, kuondoa kero na hivyo kuudumisha Muungano wetu. Kwa bahati nzuri jambo lenyewe linahusiana na masuala ya fedha ili kudumisha Muungano wetu, na mimi barua yangu hii inajikita katika eneo la sekta ya fedha lakini kwa maslahi ya muungano wetu na wananchi wote. Tangu nchi yetu pate uhuru wake imekuwa ikifuata sera mbalimbali za fedha na kiuchumi. Kutoka katika mfumo sera za kiuchumi wa kijamaa mpaka mfumo wa sera za soko huria. Katika safari yetu ya maendeleo, tumekabiliana na dhoruba mbalimbali katika sera zetu za kifedha na kiuchumi. Yapo mafanikio na yapo maeneo ambayo kwa hakika tunapaswa kuyafanyia kazi haraka iwezekanavyo ili kwenda sambamba na kasi ya mabadiliko ya sekta ya fedha ulimwenguni ambazo zitawawewesha wananchi wote kunufaika na fursa za kiuchumi bila kikwazo chochote. Katika eneo ambalo nakuomba Waziri wetu mpya na Naibu wake walipe kipaumbele kinachostahili na ambalo huenda hawatolisikia ndani ya Wizara zao kutoka kwa makatibu na wakurugenzi wao ni maeneo mawili. Hata hivyo kwa leo nitalieleza jambo la kwanza na la pili wakati mwingine iwapo tutajaaliwa ili nisiirefushe barua hii nalo ni; kuhakikisha sera zetu na mikakati yetu katika sekta ya fedha (financial sector policies) inatambua na kuweka mazingira rafiki kwa watoa huduma mbalimbali za kifedha (financial services providers) iwe taasisi za serikali kama mifuko ya uwezeshaji ya serikali na taasisi zake na taasisi za kifedha za binafsi zinakidhi mahitaji yao ya jamii yote ya watanzania (whole-society approach). Tumezoea kusoma na kusikia kuwa tunao mkakati wa mfumo wa fedha jumuishi (Inclusive Financial Sector Strategy) lakini suali la msingi ni kweli jumuishi? Naomba nitoe mifano michache ili idhihirike kuwa mkakati wetu bado haujatambua mahitaji ya baadhi ya wanajamii yetu ambao idadi yao sihaba na hivyo bado hatujawa jumuishi. Mikopo ya watumishi serikalini na Taasisi zake. Serikali yetu inawatumishi wa Imani tofauti kama ilivyo jamii ya watanzania, hata kupelekea viongozi wetu mnapotusalimia mnasema “As Salaam Alaykum” na pia “Bwana Yesu asifiwe”. Kadhalika, madhehebu hizi mbili zimekuwa zikishiriki kuliombea taifa nyakati tofauti na katika hafla tofauti za kiserikali. Hatahivyo, mikopo kwa watumishi wa serikali na taasisi za wizara zinazotoa mikopo hiyo inafuata utaratibu mmoja tu wa kukopesha kwa RIBA kama vile wananchi wote ni wa dini moja ambao wanaamini kuwa kukopesha kwa riba ni halali! Hili si kweli Mh. Waziri. Ni jambo linalofahamika kwa waislamu wote, hata Naibu wako anaweza kukuthibitishia kuwa ni HARAMU muislamu kukopa au kukopesha kwa njia za RIBA kwa mujibu wa Imani yake. Muislamu anayekopa au kukopeshwa kwa RIBA inawezekana kwa kutojuwa mafunzo hayo au kupuuzia na hivyo kujiweka katika laana ya Muumba wake. Mtume Muhammad s.a.w amesema “ Mwenyezi Mungu amemlaani mwenye kutoa riba, kupokea riba na kushuhudia miamala ya riba.” Qurani inasema “Amehalalisha Mwenyezi Mungu biashara na ameiharamisha RIBA” ( Sura ya 2: aya ya 275). Ukilizingatia mafunzo haya utafahamu kwa nini Waislamu wengi hawatumii huduma za mikopo ya kibenki, ya vyama vya kuweka akiba na kukopa, za taasisi za mikopo ya serikali bali hata mikopo ya bodi ya elimu ya juu! Vilevile, Waislam hawawekezi katika hati fungani za serikali (treasury bills and treasury bonds) au kuwekeza katika mifuko ya uwekezaji (UTT) ambayo njia zao kuu za mapato ni RIBA. Kutokana na bidhaa za kifedha zisizokidhi matakwa yao, Waislam wanaepuka BIMA sio kwa sababu BIMA ni kitu kibaya bali muundo wa huduma za BIMA zilizopo haukidhi vigezo vya kibiashara au mashirikiano kwa misingi ya uadilifu. Tumeunguliwa na rasimali zetu na mashule yetu kadhaa mwaka 2020 kwa kukosa bima inayofuata misingi ya ushirikiano katika kusaidiana wakati wa hatari (TAKAFUL) badala ya bima ya mauziano kwa kitu ambacho hakipo wakati wa mauziano hayo. Mifano hii michache itoshe kukuonesha ni kwa kiasi gani Serikali katika kuijenga sekta ya kifedha “jumuishi” na kutoa huduma za kifedha za mifuko ya serikali ya uwezeshaji kama vile SELF MF, SIDO, Presidential Trust Fund, Youth and Women development Fund, NEDF, UTT zimewaacha 98% ya matakwa ya Wazanzibari na asilimia takribani 50% ya waislam wa Tanzania bara. Hali hiyo ipo hivyohivyo katika sekta binafsi ya fedha. OMBI KWA WAZIRI WETU JUU YA NINI KIFANYIKE La kwanza, ni kutambuwa uwepo wa kundi hili maalum katika jamii yetu ambalo linahitaji kujumuishwa katika kupata huduma za kifedha na kiuchumi nchini kwa kupita utoaji wa huduma za kifedha zinazozingatia uchumi wa kiislam. Kwa hakika jambo hili, limetambuliwa vyema na ilani ya CCM (2020-2025) paragrafu ya 159 (f) inayoahidi“Kuimarisha utoaji wa huduma za kifedha kwa mfumo wa uchumi wa kiislam” kwa upande wa Zanzibar. Hatahivyo, hilo ni hitajio tena kubwa zaidi kwa upande wa Tanzania bara. Bahati mbaya sana kuwa mpango wa maendeleo wa tatu wa miaka mitano ijayo (FYDPIII) unaoandaliwa haujazingatia mahitaji ya kundi hili wala ahadi ya Ilani ya CCM. La pili, maandalizi mbalimbali yameshachukuliwa katika makaratasi na baadhi ya taasisi zilizopo chini ya wizara yako ili hatua zingine zifuate. Hatahivyo, hamna taarifa yoyote mpaka sasa juu ya hatuwa zilizofutwa au zitakazofuatwa. Kwa mfano, Benki Kuu kwa kushirikiana na wataalamu wa benki ya dunia ilishafanya uchambuzi wa mambo ambayo yanapaswa yafanyike kuhusu sera za kibenki na kisheria na kikanuni ili kuweka mazingira rafiki kwa benki za kiislam kufanya shughuli zake bila bughudha au hofu (Islamic banking supervisory and regulatory framework) kutoka kwa mamlaka nyingine za serikali kama vile Mamlaka ya Mapato Tanzania (TRA) na kadhalika. Mfano wa pili, ni kanuni za bima ya Kiislam (Takaful) ambazo zimekuwa tayari tangu mwaka 2017 na mtangulizi wako ambaye kwa sasa ni Makamu wa Raisi katika mkutano na wadau wa BIMA nchini uliofanyika mkoani Tanga aliahidi kuwa atachukuwa hatuwa za haraka (ministerial interventions) ili zipitishwe na kuanza kutimika. Lakini hakujaaliwa, na hivyo nakuomba ulipokee suala hili ili kufanikisha ahadi ya Makamu wa Raisi kwa wadau. Nikuhakikishie kuwa iwapo kanuni hizo zitakapopitishwa, tutapata uwekezaji katika katika eneo hili na hivyo kuchangia kukuwa kwa sekta ya bima nchini, kutoa ajira na kuingiza mapato mapya serikalini. La mwisho, kwa kuwa kuna mengi ya kujifunza, kubadilishana mawazo na kusahihisha sintofahamu zinazoweza kuwa ni kikwazo cha utekelezaji, nikuombe Mheshimiwa Waziri wa Fedha na Naibu wako mkutane na taasisi inayoitwa CENTRE FOR ISLAMIC FINANCE, COMPLIANCE AND ADVISE (CIFCA) ya hapa nchini Tanzania ambayo inalengo la kuisaidia na kushirikiana na serikali na sekta binafsi ili kukidhi mahitaji ya kundi hili katika jamii yetu. Nimaombi yangu kwa Mungu kuwa ushauri wa barua hii utaupokea ukiwa na furaha ya katika siku hizi za mapumziko ya kitaifa na utaufanyia kazi kwa kasi na hatimaye mfumo wa huduma zetu za kifedha nchini ziweze kusema “As salaam Alaykum” na “Bwana Yesu Asifiwe” kama ambavyo viongozi wetu mmekuwa mkitusalimia kwa kuzingatia umajumui wa jamii ya watanzania wote. Shukrani.

SHARI'AH GOVERNANCE IN UGANDA ISLAMIC BANKING REGULATION OF 2018

"Shari'a-compliance is the backbone of Islamic banking and finance. It not only gives legitimacy to the practices of Islamic banking and finance, but also boosts the confidence of the shareholders and the public that all the practices and activities are in compliance with Shari’a at all times. The existence of non-Shari’a-compliant element would not just affect the confidence of the public but might also expose Islamic financial institutions (IFIs) to fiduciary and reputational risks. Compliance with the Shari’a principles will be achieved through having a proper Shari’a governance framework in placed." Above quotation explains the reason of having robust Shari'ah governance as a regulatory requirement besides being the best practice. SHARIA SUPERVISORY / ADVISORY BOARD. In East African region, IFIs constitute Shari'ah governance to conform with best practices with exception of Uganda which has issued Islamic banking regulations in 2018 therein Shari'ah governance is recognised as crucial component of Islamic banking. Clause 12 of the regulation states "Every financial institution which conducts Islamic financial business shall appoint and maintain a Shari’ah Advisory Board in accordance with section 115B of the Act." The act stipulates that SAB shall be appointed by the board of directors, answerable to them, they must be between 3 to 5 members, their qualifications, SAB main functions and must be vetted by the Central bank. Besides institutional SAB,the Central Bank shall establish central Shariah advisory board in order to approve products and advise CBU on matters of regulation and supervision. SHARIAH AUDIT. The regulation require establishment of Shari'ah audit function, it states "A financial institution carrying on Islamic financial business or a financial institution operating an Islamic window shall conduct a Shari’ah audit on a periodical basis." Besides, the regulation articulates the scope of the Shariah audit for IFIs. EVALUATION OF THE SHARI'AH GOVERNANCE Sharia advisory board and Shari'ah audit are the only two internal organs identified by the regulation for Shari'ah governance. Where as this minimalist approach is commendable, financial institutuins offering or planning to offer Islamic financial services must consider other critical functions in accordance with industry practices. This includes establishment of Shari'ah compliance unit that is responsible with day to day Shari'ah oversight, advisory and training for the entire bank staff. SUGGESTIONS TO IMPROVE THE REGULATIONS. It is also important to mention that the regulations have some weaknesses which need to be addressed. These are; 1. Clause 12 mention that appointment of SAB should be in accordance with section 115B of the Financial Institution Act. I have failed to identify this section in the Act as there is 115 but no 115B, thus making it difficult to understand fully section requirement with regards to SAB appointment. This section needs to be clarified. 2. SAB members are subjected to approval by Central Bank. In my view, Central Bank should limit itself to articulating qualifications of members of SAB and require banks to ensure those appointed meets those qualifications. This will reduce gov't bureaucracy or feeling of interference on this organ. Alternatively, vetting of members of SAB should be done by Central Sharia Advisory Council rather than Central Bank. 3. The regulation doesnot give any powers to the SAB on matters under its mandate. What if the management doesnot fulfill the advise or guidelines issued by SAB? 4. The functions of SAB have been extremely limited to "... advise, approve and review the Islamic financial business of a financial institution in order to ensure that the Islamic financial business of the financial institution complies with the Shari’ah." The regulation should borrow from AAOIFI on functions of Shari'ah Supervisory Board. 5. With regards to reporting of Shari'ah audit functions, it is recommended that they shouls also report to Board of Director's Audit Commettee since it has the power to enforce corrective measures. 6. Removal of member of SAB should not be left to BOD without Central SAC oversight. Hence it is recommended that such removal should be subjected to no objection from the Central SAC to ensure SAB independence and security of tenure. 7. The regulation is totally silent on who is responsible to ensure Shari'ah compliance in the banks. Is it the BOD? Is it the Management? is it the SAB? It is important to state that the management is fully responsible to ensure Shari'ah compliance. 8. Reporting on Shari'ah compliance should not be done by BOD as stated in clause 17. "The regulation requires BOD in respect of the financial statements of the financial institution, report at least once a year, on the Shari’ah compliance of the financial institution." This is not BOD mandate. It is only SAB that shoud have such mandate in order to provide assurance, promote transparency and gain public confidence. According to AAOIFI and the best practice, SAB is the one that must provide such a report annually. On Central Shari'ah Advisory Council, it is recommended that: 1. Clause 18 should have (c) to review on proposed members of institutional SAB members. Though as earlier stated it is good for Central Bank not to get involved with appointment. (d) Receive and review reports of outstanding Shari'ah audit issues not resolved within specified period of time. 2. Clause 19, it is a grave mistake to give chairmanship to the Governor of the Central SAC. Given what it is supposed to do under clause 18, it is extremely unprofessional to have Central Bank officials to constitute the majority in council. This is a Council of Shari'ah Scholars and must remain so. Such diffusion with Central bank official must be corrected. Central bank officials should only be invited guests but with no specific role neither voting power to the decisions of the Council. As it is now, out of 5 members only two are Shari'ah scholars. Is it central Shariah advisory council or it is another committee of the Governor? 3. It is not clear what relationship does the Central SAC have with the Central Bank Board of Director that is entrusted to appoint them? To whom does the council reports to? It is also not clear if non-Ugandan can serve in the SAB and in the Central SAC given that the qualifications required may be short in supply in Uganda. In conclusion, as earlier said, government of Uganda has taken examplary step in regulating Islamic banking in the region and thus sets an example for other neighbouring countries to follow. Therefore, it must ensure it gets it right and hence above suggestions aims to improve the regulation so that we operate within international best practices without ignoring our context. Note: I am oepn to support organs interested on setting up regulations for Shari'ah governance of Islamic Financial Institutions as well as help Islamic Financial Institutions to have robust Shariah governance framework. Those interested can contact me through: kmgeituff@gmail.com

MIKOPO YA ASILIMIA KUMI YA HALMASHAURI: FURSA, CHANGAMOTO NA UFUMBUZI WAKE

Moja katika mambo yanayopaswa kupongezwa kwa serikali na wabunge ni kuwepo kwa Sheria ya Fedha za Serikali za mitaa (Chapter 290- The Local Government Finance Act 2019) na hususani kifungu 37 A ambacho kinasema kwamba (tafsiri ni yangu): 1. Mamlaka za serikali za ndani (district authority and urban authority) watateenga asilimia 10 ya mapato yake kwa ajili ya kuwezesha vikundi vilivyosajiliwa vya kina mama, vijana na watu wenye ulemavu. 2. Fedha zote zitakazotengwa kwa mujibu wa kifungu (1) zitatumika kwa ajili ya kutoa mikopo kwa vikundi vilivyosajiliwa vya wanawake, vijana na wau wenye ulemavu kwa mgao wa asilimia 40 kwa wanawake, asilimia 40 kwa vijana na asilimia 20 kwa wenye ulemavu. 3. Mikopo itakayotolewa kwa mujibu wa kifungu hiki haitakiwi kutozwa RIBA 4. Waziri, kwa kupitia kanuni anaweza kuweka utaratibu wa usimamizi na ugawaji wa mikopo hiyo kwa wanawake, vijana na watu wenye ulemavu. FURSA. Kwa kuzingatia amri ya Sheria hii, fursa ya kupata mikopo ambayo haina riba kwa wananchi inapaswa kutumika ipasavyo kwa mujibu wa taratibu ambazo wilaya husika kwa kupitia mamlaka aliyopewa Waziri husika itaziweka. Ni wajibu wa serikali za wilaya kuweka wazi uwepo wa fedha hizi na taratibu zake zote katika tovuti, na machapisho ya wilaya husika ili wananchi waweze kujuwa kiwango cha fedha kilichotengwa kwa mwaka husika, mchakato wa maombi, muda wa kujibiwa maombi, shughuli za uzalishaji au biashara zinazopewa kipaumbele na kadhalika. Kadhalika ni wajibu wa madiwani, kuhakikisha wilaya husika inaweka wazi taarifa zote za mikopo hii kwa wananchi na yeye kuzifikisha taarifa hizo kwa makatibu watendaji wa kata, wenyeviti wa serikali za mitaa na kwa mabalozi wa nyumba kumi. Kadhalika ni wajibu wa watumishi hawa bila kujali mrengo wa kisiasa wa wananchi anao wawakilisha kuzifikisha taarifa hizo ili wananchi wote wanufaike kwa kukuza uzalishaji na kukuza biashara katika maeneo husika. Kama wananchi, ni wajibu wetu kujiunga katika vikundi kwa mujibu wa taratibu zilizowekwa na halmashauri husika kwa jili ya kuweza kupata mikopo hii na kujikomboa kiuchumi. CHANGAMOTO. Katika mkutano wa mwisho wa mwezi wa Oktoba, taasisi ya Policy Forum kwa kushirikiana na UNA Tanzania waliaandaa mjadala kuhusu mikopo hii ya asilimia kumi. Ndugu Maeda aliwasilisha mada nzuri juu uwepo wa fursa hii kwa wananchi na changamoto kadhaa zikiwemo 1. Kutotekelezwa kwa amri ya sheria hii kwa baadhi ya wilaya nchini. 2. Kukosekana kwa taarifa kwa wananchi wa wilaya husika juu ya uwepo wa mikopo hii kwa vikundi. Tafiti yangu ndogo kwa njia ya mtandao kwa wilaya zote za Dar es Salaam, tovuti zao hazina taarifa hii katika huduma zao kwa wananchi. Wilaya ya Kigamboni tu kwa kupitia jarida lao la mwaka huu lililopo katika tovuti ya Tamisemi inaonesha kuwa kuanzia mwaka 16/17 mpaka 19/20 jumla ya Bil 1.4 zimetumika kwa ajili ya mikopo hiyo. Hatahivyo hamna taarifa zozote kuhusu kanuni na taratibu za utoaji na upatikanaji wa mikopo hiyo ya vikundi katika jarida hilo na mengineyo katika tovuti zao. 3. Uhaba wa rasilimali watu katika halmashauri kwa ajili ya kusimamia kanuni, taratibu na urejeshaji wa mikopo hiyo. Maafisa maendeleo ya jamii ambao wamepewa jukumu hili pamoja na majukumu mengine wanahemewa na uzito wa kazi na hivyo kupelekea usimamizi legevu wa mikopo hiyo katika utoaji wake na ufuatiliaji wa urejeshwaji wake. Suala la utoaji mikopo na usimamizi wake (Credit Management Skills) ni la kitaalamu na lenye kuhitaji weledi mkubwa katika kulifanikisha. Ukosefu wa muda na mafunzo hayo ni kikwazo kikubwa sana. 4. Vikundi hewa vinavyohusishwa na wanasiasa waliopo madarakani katika wilaya husika ni tatizo kubwa. Hii inapelekea fedha zinazotolewa kutokurudishwa na hamna taarifa rasmi ya urejeshwaji wa mikopo hiyo. Halmashauri nyingi zinaeleza kiwango cha utoaji wa mikopo husika na hawaelezi makusanyo ya madeni hayo. Kwa nini? 5. Utowaji wa mikopo kwa mrego wa kisiasa ni tatizo kubwa. Baadhi ya wanasiasa, kama wabunge na madiwani, wanaweza kugeuza kuwa mtaji wa kisiasa katika utoaji wa taarifa za uwepo wa mikopo hii, kutowa ushawishi wa vikundi vya kupewa na visivyofaa kupewa, kujitafutia umaarufu wa kisiasa kwa kupitia mikopo hiyo na hata kushawishi kuundwa vikundi hewa ili walengwa wao wanufaike. 6. Muda mfupi wa kuanza marejesho ya mikopo husika. Kwa kukosekana weledi katika fani ya mikopo, mikopo hutolewa bila kuzingatia mzunguko wa biashara husika. 7. Muda mrefu wa kujibiwa maombi ya mikopo. 8. Uwezo mdogo wa kiungozi wa kuendesha miradi ya vikundi husika. Vikundi husika kwa kukosa maarifa ya somo la biashara na ujasiriamali na uongozi, wanashindwa kuendesha biashara na vikundi vyao kufikia malengo ya miradi ya vikundi. Watendaji wa vikundi hawana ujuzi wa usimamizi wa fedha, undeshaji wa miradi ya kiuchumi na masuala ya uongozi. 9. Urasimu katika mchakato wa kupata mikopo. Hili ni changamoto kongwe katika shughuli za halmashauri ambao unatokana na kuwepo kwa masharti ambayo hayanatija zaidi ya upotevu wa muda. Kwa mfano, maombi ya mikopo yatakiwa iambatane na barua ya utambulisho wa mtendaji wa kijiji au mtaa na mtendaji wa kata. Mara nyingi ofisi za watendaji hao zipo maeneo tofauti na kila mtendaji kabla ya kutoa utambulisho huo anachukuwa siku kadhaa na hata kupelekeya hisia za kutaka rushwa ili kuandika barua hiyo. 10. Upo uwezekanao wa halmashauri kutoza riba katika mikopo hii kinyume na sheria iliyotajwa hapo juu. SULUHISHO. 1.Taarifa kwa wananchi. Halmashauri zote zinapaswa kuweka taarifa za uwepo wa mikopo hii katika tovuti zao, mabango ya halmashauri na machapisho ya halmashauri. Taarifa za kina zenye kueleza kanuni na taratibu zote za upatikanaji na utoaji wa mikopo hiyo kwa njia ya uwazi na uwajibikaji. Tovuti za Halamshauri nyingi nchini hazina taarifa zozote katika "Huduma Zetu" kuhusu mikopo hii. Kipekee niitaje Halmashauri ya Jii la Tanga ambao katika huduma zetu wameweka "Uwezeshaji wananchi." Hatahivyo, taarifa zao zinahitaji kuboreshwa zaidi ili kuwe na uwazi. 2. Mrengo wa Kisiasa. Wizara na Wakuu wa Mikoa yote husika wanapaswa kuhakikisha ya kuwa Halmashauri hazitowi huduma hii kwa mrengo wa kisiasa. Kama ambavyo benki hutakiwa kuanisha mikopo kwa wanasaisa, kadhalika mikopo inayotolewa kwa vikundi vinavyohusiana na wanasiasa yapaswa taarifa hizo kuwekwa wazi na umakini katika kuongeza uchambuzi wa tathmini ya miradi husika ili kuepusha tatizo la vikundi hewa au vikundi vya kisiasa ambayo mikopo hiyo huwa ni kama zawadi badala ya kufanyia shughuli za kiuchumi. 3. Elimu ya Biashara na Uongozi. Kitaifa elimu ya biashara na ujasiriamali ni muhimu sana haswa ukizingatia kuwa sekta binafsi na ujasiriamali ni injini ya uchumi wa kisasa kama alivyosema Mh. Rais katika ufunguzi wa bunge la 12. Kadhalika elimu ya uongozi wa vikundi ni nguzo muhimu katika kufanikiwa kwa kikundi cha kiuchumi. Mkakati wa muda mrefu unahitaji kuwepo somo la biashara lianze kufunzwa katika elimu ya msingi na iwe lazima mpaka kidato cha nne. Somola General Studies katika A' level lazima liwe na maudhui ya Ujasiriamali wenye mafanikio na uongozi wa vikundi vya kiuchumi. Kadhalika, mkakati wa muda mfupi unahitaji kuzilazimisha Halmashauri kwa kushirikiana na taasisi binafsi na za umma za kutowa mafunzo ya ujasiriamali na uongozi kwa vikundi vya kiuchumi vinavyosajiliwa katika halmashauri na wahusika wafaulu vizuri kabla ya kupewa mikopo hiyo. 4. Usimamizi wenye weledi. Maafisa maendeleo ya jamii wapate wasaidizi au waajiriwe maafisa wa mikopo ya vikundi vya kiuchumi kwa ajili ya kushughulikia kata maalumu. Maofisa hao wawe wamesomea masuala ya usimamizi makini wa mikopo ya vikundi, wawe na mafunzo ya mara kwa mara, wapewe malengo ya kila mwaka katika kutoa mikopo iliyo safi, wafuatilie mikopo, wale watakaobainika kushindwa kusimamia urejeshwaji wa mikopo hiyo waachishwe kazi na waajiriwe watendaji wengine watakaomudu majukumu yao ipasavyo. Pendekezo hili linatoa fursa kwa vijana wetu waliosoma fani za kibenki, fedha, n.k kupata ajira na fedha hizi zilizotengwa katika kutowa mikopo hii zinaweza kutumika kwa kiwango cha asilimia 30 kulipa mishahara yao na asilimia 70 kutoka katika mapato mengine ya halmashauri. 5. Kushirikiana na sekta binafsi. Ili kuepuka mikopo hewa na watu wasiokuwa waaminifu, Halmashauri na ofisi za mkoa ziwe na mashirikiano na mashirika binafsi ya kukagua taarifa za vikundi, kufuatilia mikopo sugu na kuwapeleka wahusika mahakamani. Kadhalika, kuwa na mashirikiano na vyuo vya mafunzo. 6. Tehama. Ili kuwe na ufanisi wa usimamizi mzuri, ni vyema halmashauri kutumia tehama ya usimamizi wa mikopo (credit management software) ili taarifa zote za mikopo yote iwepo katika mtandao ili kuhakikisha ya kwamba taarifa za vikundi hazipotei na utunzaji wa kumbukumbu zote unaimarishwa. 7. Adhabu na Pongezi. Wizara yapaswa kuziadhibu Halmashauri zote ambazo zitashidwa kutoa mikopo hii kwa asilimia 80% ya fedha zilizokusanywa katika mwaka husika na zile zote ambazo mikopo mibaya ni zaidi ya asilimia 10% ya fedha zilizotolewa. Wizara iwe inafanya uchunguzi wake kabla ya kutoa adhabu hizo ili kubaini changamoto ambazo zipo nje ya uwezo wa Halmashauri na kubuni namna bora ya kuzisaidia au kushirikisha sekta binafsi katika utatuzi wake. Kadhalika, wahusika wa utoaji mikopo inayotolewa nje ya taratibu na kanuni yapaswa kuadhibiwa. Na halmashauri zinazotekeleza vyema usimamizi wa mikopo hii kupongezwa na kutambuliwa. 8. Kuondoa Urasimu na kuharakisha uoaji wa huduma. Utarataribu wa wajumbe wa vikundi upunguzwe kutoka watu 10 mpaka 5, muda wa kutoa mikopo ndani ya miezi mitatu upunguzi mpaka ndani ya mwezi mmoja, na mianya ya rushwa izibwe kwa kuwa na dirisha katika halmashauri la malalamiko yote yanayohusiana na mikopo ya vikundi. Malalamiko hayo, yashughulikiwe kwa haraka na kwa uadilifu pale inapothibiti ukiukwaji wa taratibu na kanuni zilizowekwa. Hitimisho. Kwa dhati nirejee kupongeza kwa kuwepo kwa sheria hiina kwa kuwaletea wananchi fursa muhimu ya kujiwezesha kiuchumi kwa kupitia halmashauri zao nchi nzima. Kwa miaka mingi wananchi wanalalamikia riba kubwa katika taasisi za fedha na kwa hatua hii ni wazi kuwa serikali imeleta ufumbuzi mzuri ambao yatupasa kuuimarisha na kuudumisha kwa vizazi vya leo na kesho. Nitoe wito kwa taasisi nyingine kama za SIDO na mifuko mbalimbali ya uwezeshaji, kuachana na fikra mgando za mikopo ya riba bali wajikite katika kufanya biashara kwa njia ya kugawana faida au hasara (profit and loss sharing) ambayo ni yenye uadilifu, haki na jumuishi kwa wananchi wote. Mwisho, niwakumbushe maneno ya Mh.Raisi JPM akifungua bunge la 12 aliposema "Penye kukosoa kosoeni kwa hoja na kutoa mapendekezo ya namna ya kushughulikia. Tunahitaji constructive criticism na sio kukosoa kwa lengo la kukosoa tu." Haya ni maneno mazito ambayo yanatukumbusha wajibu wa kila mmoja wetu kama wananchi na sio kwa wabunge pekee. Hii ni kazi ya kila raia mwema kwa nchi yake kuhakikisha mikopo ya 10% inafanya kazi iliyokusudiwa ya kuleta mapinduzi ya kiuchumi kwa wanawake, vijana na watu wenye ulemavu.