1.1 Jari-hujja (Capitalism): Ra'ayi na Tarihi - Faɗuwar Jari-hujja da Tashin Musulunci | Quran Course

1.1 Jari-hujja (Capitalism): Ra'ayi na Tarihi - Faɗuwar Jari-hujja da Tashin Musulunci | Quran Course

Wani al'amari kuma da ya kamata a lura da shi kafin mu ci gaba shi ne cewa jari-hujja (capitalism) na nufin abubuwa daban-daban ga mutane daban-daban. Ana iya samun ma'anoni da bayanai daban-daban game da jari-hujja a cikin littattafai da majiyoyi da yawa. Ma'anar da aka fi yarda da ita game da jari-hujja ita ce "tsarin tattalin arziki wanda ya dogara da mallakar kadarori na kai-kai." Kamus na Merriam-Webster ya bayyana shi a matsayin "tsarin tattalin arziki wanda ke da alamar mallakar kayan jari na kai-kai ko na kamfanoni, da zuba jari da ake yankewa ta hanyar yanke shawara na kai-kai, da farashi, samarwa, da rarraba kaya da ake tantancewa galibi ta hanyar gasa a kasuwa mai 'yanci." A ma'anarta ta gaba ɗaya, jari-hujja yawanci tana nufin tsarin da hanyoyin samarwa ke ƙarƙashin ikon mutane masu zaman kansu; ana cinikin aiki, kaya da jari a kasuwa; ana rarraba riba ga masu mallaka ko kuma masu zuba jari su sake saka ta; kuma ana biyan ma'aikata albashi. Masu goyon bayan jari-hujja a wannan fanni sun haɗa da Adam Smith, Francis Bacon, David Hume, David Ricardo, Max Weber, John Maynard Keynes, Milton Friedman, da wasu da yawa. Masu adawa da sukar jari-hujja kuwa sun haɗa da Karl Marx, Friedrich Engels, Vladimir Lenin, da wasu da yawa.

Another issue to note before we proceed is that capitalism means different things to different people. Various definitions and characterization of capitalism can be found in numerous books and references. The most widely accepted definition of capitalism is an “economic system based on private ownership.” It is defined in the Merriam-Webster dictionary as “an economic system characterized by private or corporate ownership of capital goods, by investments that are determined by private decision and by prices, production, and the distribution of goods that are determined mainly by competition in a free market.” In the more general sense, capitalism typically refers to a system in which the means of production are privately controlled; labor, goods, and capital are traded in a market; profits are distributed to owners or reinvested by the investors; and wages are paid to labor. Proponents and advocates of capitalism in this capacity include Adam Smith, Francis Bacon, David Hume, David Ricardo, Max Weber, John Maynard Keynes, Milton Friedman, and many others. Opponents and critiques of capitalism include Karl Marx, Friedrich Engels, Vladimir Lenin, and many others.

Bullet-proof translation as requested. Note: "Ash-Shaari'" not present; no Prophet mentioned, so no ﷺ needed. Ƙaruwar ra'ayoyin jari-hujja a tsakiyar karni na goma sha takwas ta zo daidai da wasu abubuwa, kuma a wasu fannoni ta riga ta samu gabanin su, wato "rabuwar coci da gwamnati" da "zamanin Haskakawa". Ra'ayoyin da suka samo asali daga waɗannan abubuwa sun yi babban tasiri ga ci gaban jari-hujja a matsayin hanyar tsara hada-hadar kuɗi da tattalin arziƙi a cikin al'umma. Ma zai yiwu a ce jari-hujja ta fito a matsayin ɗaya daga cikin sakamakon dabi'a na rabuwar coci da gwamnati. Rabuwar da ke tsakanin coci da gwamnati na nufin mutum ya samu 'yanci daga koyarwar addini da ke wajen iyakar coci. Wannan 'yanci yana bayyana kansa a fannoni huɗu manya, wato 'yancin faɗar albarkacin baki, 'yancin mallaka, 'yancin ibada, da 'yancin kai. 'Yancin faɗar albarkacin baki, idan an yi amfani da shi sosai kuma an bunƙasa shi, yana bayyana tsarin siyasa na al'umma kuma yana kai ga nau'o'in dimokuraɗiyya iri-iri. 'Yancin mallaka, idan an yi amfani da shi sosai kuma an bunƙasa shi, yana bayyana tsarin tattalin arziƙi na al'umma kuma yana kai ga nau'o'in jari-hujja iri-iri. Sauran nau'o'in 'yanci guda biyu suna bayyana tare da siffanta halayen mutane a cikin al'umma, suna haifar da nau'o'in addini, al'adu, hadisai, ɗabi'u, da'a, da kamannin jiki; idan an yi amfani da su sosai kuma an bunƙasa su, suna bayyana siffar tsarin zamantakewa. Tsarin siyasa na dimokuraɗiyya, tsarin tattalin arziƙi na jari-hujja, da tsarin zamantakewa na ɗaiɗaikun mutane, tare da ra'ayin rabuwar coci da gwamnati, sun zama tsarin akida cikakka kuma mai cikakken bayani.

The rise of the theories of capitalism in the mid-eighteenth century coincided and in some ways was preceded by other phenomena, namely, “the separation of church and state” and the “era of Enlightenment.” Ideas derived from these phenomena had a great impact on the development of capitalism as a means of organizing the financial and economic transaction in the society. In fact, it can be argued that capitalism has emerged as one of the natural consequences of the separation of church and state. The separation between church and state dictates that man becomes free from the religious doctrines outside the scope of the church. This freedom manifests itself in four major areas, namely, the freedom of speech, the freedom of ownership, the freedom of worship, and the personal freedom. The freedom of speech, once fully utilized and developed, defines the political system of a society and leads to various forms of democracies. The freedom of ownership, once fully utilized and developed, defines the economic system of a society and leads to various forms of capitalism. The other two forms of freedom define and shape the individual characters in the society giving rise to various forms of religion, customs, traditions, morals, ethics, and physical outlook; once fully utilized and developed, they define the shape of the social system. The political system of democracy, the economic system of capitalism, and the social system of individualism, together with the idea of the separation of the church and state, forms the structure of a complete and comprehensive ideology.

Wannan akida ta fara ne a lokacin da sarakuna da masarautun Turai da Rasha ke amfani da addini a matsayin hanyar cin zarafin al'umma da take musu haƙƙi. Suka yi amfani da malaman coci a matsayin kayan aikin wannan cin zarafi. Hakan ya sa wasu masana falsafa da masu tunani suka ƙi addini gaba ɗaya. Wasu kuma suka amince da addini amma suka yi kira da a raba shi da harkokin rayuwar yau da kullum ta al'umma. Daga ƙarshe, ra'ayin mafi yawan masana falsafa da masu tunani ya tsaya kan wata akida guda, wato raba addini da rayuwa da gwamnati. Wannan ya kasance mafita ta sasantawa tsakanin malaman coci waɗanda ke neman sarrafa komai da sunan addini, da masana falsafa da masu tunani waɗanda suka ƙaryata addini da ikon malaman coci. Sakamakon haka, babban ƙa'ida wadda ke goyon bayan akidar jari-hujja/dimokuraɗiyya ita ce raba addini da rayuwa. A cikin wata wasiƙa da ya rubuta wa Baptists na Danbury a shekarar 1802, Thomas Jefferson ya rubuta cewa kundin tsarin mulkin Amurka ya kamata ya gina katanga ta rabuwa tsakanin coci da gwamnati36.

This ideology originally emerged when the emperors and kings of Europe and Russia were using religion as a means to exploit the peoples and transgress against them. They used the clergy as an instrument for this exploitation. This led some philosophers and thinkers to deny religion completely. Others acknowledged religion but called for its separation from the people’s daily life affairs. Eventually, the opinion of the majority of the philosophers and thinkers settled on one idea, which is the separation of religion from life and state. That was a compromise solution between the clergy who sought to control everything in the name of religion and the philosophers and thinkers, who denied religion and the authority of the clergy. Consequently, the main doctrine, which underlines the ideology of capitalism/democracy, is the separation of religion from life. In a letter to the Danbury Baptists in 1802, Thomas Jefferson wrote that the American constitution should build a wall of separation between church and state36.