Farashi (ƙimar musayar kuɗi na kayayyaki) yana taka muhimmiyar rawa a cikin tsarin samarwa, amfani da rarraba kayayyaki da ayyuka ta hanyar abin da masu jari-hujja ke kira "tsarin farashi." Wannan wani ginshiƙi ne na asali na jari-hujja. Adam Smith ne na farko da ya ambaci tsarin farashi a lokacin da ya rubuta game da "hannun ganuwa na tsarin farashi"34. Ya bayyana yadda ganuwa ko ɓoyayyen hannun kasuwa yake aiki a kasuwa mai gasa ta hanyar bin son kai don rarraba albarkatu bisa mafi kyawun muradin al'umma. Wannan shi ne ra'ayin da ya zama tushen dukkan masana tattalin arzikin kasuwa marar iyaka, watau waɗanda suke imani da kyawun tattalin arzikin kasuwa mai 'yanci tare da ƙarancin shiga tsakanin gwamnati. Wannan shi ne ainihin ginshiƙin tattalin arziƙin siyasa na jari-hujja.

The price (the monetary exchange value of a product) plays an important role in the process of production, consumption, and distribution of products and services through what capitalists call “the price mechanism.” This is another fundamental principle of capitalism. Adam Smith was the first to refer to the price mechanism when he wrote of the “invisible hand of the price mechanism”34. He described how the invisible or hidden hand of the market operates in a competitive market through the pursuit of self-interest to allocate resources in society’s best interest. This remains the central view of all free-market economists, i.e., those who believe in the virtues of a free-market economy with minimal government intervention. This is the essence of the political economics of capitalism.

Tsarin farashi ne ke yanke wane daga cikin masu samarwa za su shiga gasar samarwa, kuma wane ne za a cire. Haka kuma, shi ne ke yanke wane daga cikin masu sayayya za su biya bukatunsu, wane kuma ba zai iya yin hakan ba. Kudin samar da kaya shi ne babban abin da ke sarrafa yawan kayan da ake kawowa kasuwa. Amfanin kayan kuwa shi ne babban abin da ke sarrafa bukatar kasuwa ga kayan. Dukkan wadannan kima ana auna su ne da farashi. Don haka ra'ayin samarwa da bukata ya zama ginshiki a nazarin tsarin jari-hujja. Samarwa yana nufin yawan kayan da kasuwa take bayarwa, bukata kuwa tana nufin abin da kasuwa take nema. Dukkan samarwa da bukata suna da alaka sosai da "farashi"; saboda haka tsarin farashi shi ne jigon tattalin arzikin jari-hujja. Bukata tana canzawa ta hanyar sabanin canjin farashi. Idan farashi ya karu, bukata takan ragu; idan farashi ya ragu, bukata takan karu. Akasin haka ne ga samarwa, wanda yake canzawa daidai da farashi. Yawan samarwa yana karuwa yayin da farashi ya karu, kuma yana raguwa idan farashi ya ragu. A dukkan lokuta biyu, farashi yana da mafi girman tasiri kan samarwa da bukata; sakamakon haka, yana da mafi girman tasiri kan samarwa da amfani.

The price mechanism decides which of the producers will enter the production race and which will be excluded. In the same manner, it decides which of the consumers will satisfy their needs and which consumers will not be able to do so. The production cost of a commodity is the principal factor which controls its supply to the market. The benefit of the commodity is the principal factor which controls the market demand for the product. Both values are measured by the price. The supply and demand concept thus becomes a cornerstone in the study of capitalism. Supply refers to the supply of the market, and demand refers to the demand of the market. Both supply and demand are tightly coupled with “price”; hence, the price mechanism is fundamental to the economy of capitalism. Demand changes inversely proportional to the change in price. If price increases, then demand decreases; if price decreases, then demand increases. This is contrary to supply which changes directly proportional to the price. The level of supply increases as the price increases and it drops as price decreases. In both cases, price has the greatest effect on supply and demand; consequently, it has the greatest effect on production and consumption.

Tsarin farashi a karkashin tsarin jari-hujja shi ma yana taka muhimmiyar rawa wajen rarraba kayayyaki da hidimomi tsakanin mutane a cikin al'umma. A cewar "tsarin farashi," hanya mafi kyau ta rarraba kayayyaki da hidimomi a cikin al'umma ita ce wadda ke tabbatar da mafi girman matakin samarwa, wanda kuma ke tabbatar da mafi girman lada ga kokarin samarwa. Idan wannan alaka tsakanin samarwa (wadata) da amfani (bukata) ta lalace, sai rashin daidaito ya faru a cikin tsarin; wannan na iya zama wani lahani maras tabbas na tsarin tattalin arzikin siyasa na jari-hujja.

The price mechanism under capitalism plays a major role as well in the distribution of commodities and services amongst individuals in a society. According to the “price mechanism,” the ideal method to distribute commodities and services in a society is that which guarantees the highest possible level of production, which also guarantees the highest level of compensation for the efforts of production. When this relationship between production (supply) and consumption (demand) is violated, an imbalance occurs in the system; this could be a dormant fault of the capitalist political economy.

Ra'simaliyanci ya yi iƙirarin cewa tsarin farashi yana haifar da daidaiton tattalin arziki ta atomatik. Yana ba wa masu sayayya damar yanke shawara da kansu game da yadda ake raba albarkatun da al'umma ke mallaka a tsakanin ayyukan tattalin arziki daban-daban. Wannan yana faruwa ne idan masu sayayya suka nemi wasu kayayyaki, suka kuma juya baya ga wasu. Masu sayayya suna kashe kuɗin shigarsu (wanda suka samu ta hanyar musayar kayansu ko ƙwazonsu) ta hanyar sayen abin da suke buƙata ko abin da suke so. Saboda haka, mai sayayya wanda ba ya son giya zai ƙauracewa sayen ta, ya kashe kuɗinsa a kan wasu abubuwa. Idan adadin masu sayayya da ba sa son giya ya ƙaru, ko kuma idan duk masu sayayya suka fara ƙin ta, to samar da giya zai zama ba mai riba ba saboda raguwar buƙata. Ta haka, samar da giya zai tsaya ta hanyar halitta. Haka ma ƙa'ida take ga sauran kayayyaki da ayyuka. Ta hanyar yanke shawarar abin da za su saya da abin da za su bari, masu sayayya ne ke ƙayyade matakin da irin samarwar.

Capitalism claims that the price mechanism produces economic equilibrium automatically. It gives the consumers the choice to decide for themselves the distribution of the resources owned by the society over the various economic activities. This is accomplished when the consumers demand some commodities and turn away from others. The consumers spend their income (which they obtained by means of exchanging their goods or efforts) by buying what they need or what they desire. Thus, the consumer who dislikes wine will abstain from buying it and spends his income on other things. If the number of consumers who dislike wine increases, or if all consumers come to dislike it, then the production of wine becomes unprofitable due to decrease in the demand. Thus, production of wine would stop in a natural way. The same rule applies to other commodities and services. By deciding what to buy and what to leave, the consumers define the level and kind of production.

Tsarin farashi yana ɗaya daga cikin manyan ginshiƙan tsarin jari-hujja; ana ɗaukarsa a matsayin abin ƙarfafa samarwa, mai daidaita rabon kayayyaki, kuma mahaɗin da ke tsakanin mai samarwa da mai saye; a takaice, shi ne hanyar cimma daidaito tsakanin samarwa da amfani.

The price mechanism is one of the main pillars of capitalism; it is considered to be the incentive for production, the regulator of distribution, and the link between the producer and the consumer; in essence it is the means for achieving equilibrium between production and consumption.

Ana kiyaye cewa babban dalilin da yake sa mutum ya yi kowane irin aiki mai amfani ko ya yi sadaukarwa shi ne ladan kayan duniya da zai samu. Tsarin jari-hujja (capitalism) yana kawar da yiwuwar cewa mutum yana yin aiki ne saboda wani dalili na ɗabi'a ko na ruhaniya. Dalilin ɗabi'a, idan ma yana wanzuwa, ana danganta shi da wani sakamako na kayan duniya (ka yi tunanin rangwamen haraji).

It is maintained that the principal motive for man to undertake any productive effort or sacrifice is his material reward. Capitalism excludes the possibility that man expends effort for a moral or spiritual motive. The moral motive, if it exists at all, is attributed to a materialist compensation (think of tax incentives).

Mutum yana kashe ƙoƙarinsa ne kawai don biyan bukatunsa na abin duniya da burinsa. Wannan biyan bukata yana faruwa ko dai ta hanyar cin kayayyakin da ya samar da kansa kai tsaye, ko kuma ta hanyar karɓar ladan kuɗi wanda ke ba shi damar samun kayayyaki da ayyukan da wasu suka samar. Tun da mutum ya dogara, wajen biyan mafi yawan bukatunsa, idan ba duka ba, a kan musayar ƙoƙarinsa da na wasu, to biyan bukata yana mai da hankali ne kan samun ladan kuɗi a kan ƙoƙarinsa. Wannan ladan kuɗi yana ba shi damar samun kayayyaki da ayyuka, don haka mutum ba dole ba ne ya mai da hankali gaba ɗaya kan kayayyakin da yake samarwa. Saboda haka, ladan kuɗin, wato farashi, shi ne abin da ke sa mutum ya samar. Ta haka ne ake ɗaukar "farashi" a matsayin abin ƙarfafawa ga samarwa.

Man expends his efforts to satisfy his materialistic needs and wishes only. This satisfaction is either through the consumption of commodities which he produces directly or through receiving a monetary reward that enables him to obtain the commodities and services produced by others. Since man depends in satisfying most of his needs, if not all of them, on exchanging his efforts with others, then the satisfaction of needs is focused on obtaining a monetary reward for his efforts. This monetary reward allows him to obtain commodities and services, and accordingly man does not have to focus entirely on the commodities which he produces. Therefore, the monetary reward, which is the price, is the motive for man to produce. This is how “the price” is considered the incentive for production.

Baya ga kasancewarsa ƙarfafawa ga samarwa, farashi kuma yana daidaita rarraba kayayyaki. A al'ada, mutum yana son ya biya dukkan bukatunsa gaba ɗaya, kuma yana ƙoƙarin samun kayayyaki da ayyuka da za su biya waɗannan bukatu. Idan aka bar mutum yana da 'yanci wajen biyan bukatunsa, ba zai tsaya ba har sai ya mallaka kuma ya cinye duk wani kayan da yake so. Saboda iyakan ƙarfin mutum da ƙarancin albarkatu, dole ne mutum ya tsaya wajen biyan bukatunsa a wani iyaka. Wannan shi ne iyakar da zai iya musayar ƙoƙarinsa da ƙoƙarin wasu, watau iyakar kuɗin da yake samu saboda ya kashe ƙoƙarinsa; wannan ita ce iyakar farashi.

Besides being an incentive for production, the price also regulates distribution. In the normal case, man likes to satisfy all of his needs completely and he strives to obtain the commodities and services which satisfy these needs. If man is left free to satisfy his needs, he would not stop short of possessing and consuming whatever commodity he likes. Because of the limitation of man’s capabilities and the scarcity of resources, man has to stop satisfying his needs at a certain limit. This is the limit at which he can afford to exchange his efforts with others efforts, that is, at the limit of the monetary compensation which he receives for expending his effort; this is the limit of the price.

Farashin yana sanya wani takura wanda ke aiki ta halitta wajen iyakance mallakar mutum da amfaninsa zuwa matakin da ya dace da kudin shigarsa. Farashi yana tsara zabin mutum tsakanin bukatu masu gogayya; yana biyan bukatar da ya ga ta fi muhimmanci, ya bar wadda ya ga ba ta da muhimmanci sosai. Ta haka, farashi yana tilasta mutum ya gamsu da biyan wani bangare kawai na wasu bukatunsa, a kan kudin wasu. Ga yadda farashi ke tsara amfanin kayayyaki ga daidaikun mutane. Bashi a tsarin jari-hujja an yi amfani da shi wajen fadada ikon masu saye na cinye kayayyaki fiye da yadda za su iya biya ba tare da karbar kudi ba. Bashi a tsarin jari-hujja ya zama abu mafi rinjaye bayan yaduwar tsarin cire-bashi (credit) a ko'ina.

The price provides a constraint which acts naturally to restrict man’s possession and consumption to a level which is proportional to his income. The price regulates man’s choice between competing needs; he proceeds to satisfy what he finds necessary and leaves what he finds of less importance. Thus, the price forces the individual to settle for partial satisfaction of some of his needs at the expense of others. This is how the price regulates the consumption of utilities by individuals. Indebtedness within capitalism has been used to expand the consumers’ abilities to consume more products than they could afford without borrowing money. Indebtedness within capitalism has grown to be a dominant phenomenon after the widespread use of the credit system.

Farashi kuma yana daidaita rarraba abubuwan amfani da ba su da yawa a tsakanin masu sayayya waɗanda ke buƙatar waɗannan abubuwan amfani. Bambancin kuɗin shiga tsakanin masu sayayya yana haifar da sauyi a matakin amfanin mutane bisa ga kuɗin shigarsu. Kayayyakin da suka fi tsada za su kasance ga waɗanda za su iya biyan kuɗinsu kawai; kayayyakin da ba su da tsada kuwa masu iya biyan ƙananan farashi ne za su amfana da su. Don haka farashi ya zama mai daidaita rarraba abubuwan amfani a tsakanin masu sayayya, ta hanyar sanya babban farashi ga wasu kayayyaki da ayyuka, da ƙaramin farashi ga wasu.

The price also regulates the distribution of limited utilities amongst the consumers who demand these utilities. The disparity between the incomes of the consumers leads to a variation in the level of consumption by people based on their incomes. More pricy commodities will be available only to those who can afford them; less pricy commodities would be consumed by people who can afford the lower prices. The price, thus, becomes the regulator in distributing utilities amongst consumers by setting a high price for some commodities and services and a low price for others.

Hanyar farashi ita ma tana da alhakin cimma daidaito tsakanin samarwa da amfani, ta hanyar kafa alaka tsakanin mai samarwa da mai amfani. Mai samarwa yana yin kayayyaki domin biyan bukatun masu amfani; ana ba shi lada ta hanyar riba. Mai samarwa zai yi asara idan masu amfani ba su karbi kayayyakin ba. Mai samarwa yana gano bukatun masu amfani ta hanyar farashi. Idan farashin wani kaya ya karu sakamakon karuwar bukata, samarwa ma yana karuwa.

The price mechanism is also responsible for achieving equilibrium between production and consumption by establishing a link between the producer and the consumer. The producer makes products to fulfill the desires of the consumers; he is rewarded through profits. The producer would lose if the products are not accepted by the consumers. The producer detects the desires of the consumers through the price. If the price of a commodity increases as a result of increased demand, the production increases as well.

Akasin haka, samar da kaya yana raguwa idan farashi ya fadi saboda raguwar bukatar kasuwa. Martanin kasuwa ga karuwa da raguwar farashi sakamakon sauyin bukata shi ne ya mayar da tsarin farashi kayan aiki da ke cimma daidaito tsakanin samarwa da amfani, kuma hanyar hade mai samarwa da mai saye; wannan tsari yana faruwa da kansa ba tare da bukatar shiga tsakani daga waje ba. Wannan shi ne ainihin tsarin farashi a tattalin arzikin siyasa na jari-hujja. Yana zama ginshikin tattalin arziki. Gazawar tsarin farashi wajen cimma manufofin da ake so na daidaito, rarraba dukiya, da tattalin arziki mai daidaito, yana cutar da tushen jari-hujja.

Conversely, production decreases if the price drops due to a decrease in the market demand. The response of the market to the price increase and decrease due to variations in the demand makes the price mechanism a tool which achieves equilibrium between production and consumption and a link between the producer and the consumer; this process occurs automatically without the need of external intervention. This is the essence of the price mechanism in the political economy of capitalism. It constitutes a cornerstone of the economy. The failure of the price mechanism to achieve the desired objectives of equilibrium, wealth distribution, and balanced economy is detrimental to the foundation of capitalism.

Bisa ga ka'idar farashi (price mechanism), masana tattalin arzikin jari-hujja sun kammala cewa hanya mafi kyau ta raba dukiya a tsakanin membobin al'umma ita ce wadda ke tabbatar da mafi girman matakin samar da kayayyaki; kayayyaki za su bazu a dabi'ance ta hanyar farashin kayayyakin. Samarwa na karuwa idan lada akan kokarin da mai samarwa ya yi ya karu. Zato da ke tattare da wannan shi ne cewa amfanin kayayyaki sakamakon kokarin mutum ne kawai. Amma wannan ba koyaushe gaskiya ba ne. Amfani na farko yana cikin kayayyaki a asalinsu da sigarsu ta farko kamar yadda Allah ya halicce su. Kokari da aikin mutum suna taimakawa wajen canza kayan asali bayan wasu irin sarrafawa zuwa siffa da yanayin da mabukaci zai iya amfani da su ko yake so. Ba daidai ba ne a ce amfanin kaya gaba daya mutum ne ya halicce shi. A gaskiya, akwai wasu kayan asali da ke dauke da amfani ba tare da wani kokari daga mutum ba. Misalai mafi kyau kuma mafi sauki su ne iska, ruwa, filayen ciyawa, dazuzzuka, da sauran abubuwa da dama. Don haka, dauka cewa amfani sakamakon kokarin mutum kawai ne rashin daidaito ne; yana yin watsi da kayan asali da sauran albarkatu da ake samu cikin sauki. Saboda haka, ba daidai ba ne a yi ikirarin cewa farashi (wanda shi ne lada ga kokarin mutum) ne ma'auni da ke sarrafa matakin samarwa.

Based on the price mechanism theory, the capitalist economists conclude that the ideal method to distribute the wealth among the members of society is that which guarantees the highest possible level of production; the products will naturally be distributed through the price of products. The production increases when the reward for the efforts exerted by the producer increases. The underlying assumption here is that the benefit of products is the result of man’s efforts only. But this is not always true. Benefits initially are found in products in their most basic and raw form as created by God. The effort and labor of man help transfer the raw materials after certain types of processing to a form and shape usable or desirable by the consumer. It is not accurate to say that the benefit of a product is entirely created by man. In fact, there are certain raw materials which carry benefit without the least amount of efforts from man. The best and simplest examples are the air, water, meadows, forests, and many others. So, considering the benefit as a result of human efforts only is inaccurate; it neglects the raw material and other readily available resources. Then, it is not accurate to claim that the price (which is the compensation for man’s efforts) is the parameter which controls the level of production.

Haka kuma, raguwar matakin samarwa ba ta faruwa ne kawai sakamakon raguwar lada akan aiki. Samarwa na iya raguwa saboda ƙarewar albarkatun ƙasa, raguwar dukiyar ƙasa, yaƙe-yaƙe, bala'o'in ƙasa, ko wasu dalilai.

Similarly, the decline in the level of production does not result solely from a decrease in the reward for work. Production can decline as a result of the depletion of natural resources, decline in the wealth of the country, wars, natural disasters, or other reasons.