6.1.1 Tattalin Arzikin Ma'auni (Materialistic Economy) - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

6.1.1 Tattalin Arzikin Ma'auni (Materialistic Economy) - Raddi ga Tunanin Yammacin Duniya na Jari-hujja | Quran Course

Saboda haka, tattalin arzikin jari-hujja na Yamma yana duba hanyoyin biyan buƙata, wato kayayyaki da ayyuka, tare da babban abin la'akari cewa suna biyan buƙatu, ba tare da duba wani la'akari daban ba. Saboda haka ana ganin giya tana da darajar tattalin arziki domin tana biyan buƙatun mutane. Ana kuma ganin karuwanci yana da darajar tattalin arziki ta hanyar ɗaukar shi a matsayin sabis da ke biyan buƙatun mutane. A cikin littafinsa, Utilitarianism, John Stuart Mill ya ce: "Kyawawan halaye, bisa ga tunanin masu amfanin juna (utilitarian), irin wannan abu ne mai kyau. Babu asalin sha'awar su, ko dalilin samun su, sai dai kasancewarsu sanadin jin daɗi, musamman kariya daga wahala." Jelle Zijlstra kuma ya ce a cikin littafinsa, Introduction to Economics: "Saboda haka, tattalin arziki ba ya yin hukunci a kan buƙatu ko ya bayyana su daga mahangar ɗabi'a, har a karɓe su ko a ƙi su, domin wannan aikin ilimin ɗabi'a ne. Haka kuma ba ya hukunta abubuwa dangane da cutar da suke yi wa lafiya, domin wannan aikin likitanci ne. Maimakon haka, tattalin arziki yana tambaya ne kawai ko akwai buƙatar da ya kamata a biya, ko kuma akwai yiwuwar biyan abubuwan." Wannan yana nufin cewa tattalin arzikin jari-hujja ba ya damuwa da yadda al'umma ya kamata ta kasance. Maimakon haka, yana damuwa ne kawai da abin tattalin arziki a matsayin buƙata da kuma amfani, ta fuskar tattalin arziki tun asali, sannan yadda za a tabbatar da samar da shi. Yana auna komai bisa ga amfanin tattalin arzikinsa.

Thus, the Western capitalist economy looks into the means of satiation, goods and services, with the dominant consideration that they satiate the needs, without looking into any other considerations. Thus wine is seen as having an economic value as it satiates the needs of individuals. Prostitution is seen as having an economic value by considering it as service that satiates the needs of individuals. In his book, Utilitarianism, John Stuart Mill said, “Virtue, according to the utilitarian conception, is a good of this description. There was no original desire of it, or motive to it, save its conduciveness to pleasure, and especially to protection from pain.” Jelle Zijlstra said in his book, Introduction to Economics, “Thus, the economy does not judge the needs or define them from a moral perspective for instance, such that they can be accepted or rejected because it is the work of ethical science. Also it does not judge the things in terms of their harm to the health because it is the work of medicine. Instead, the economy asks only whether there is a need that is to be satiated or there is a possibility of satiating the things.” This means that the capitalist economy is not concerned about how society should be like. Instead, it is only concerned with economic material in terms of it being a need and beneficial, economically, in origin and then how to ensure its provision. It measures everything according to its economic benefit.

Wannan shi ne ra'ayin masana tattalin arzikin jari-hujja game da bukatu da amfani. Wannan ra'ayin ba shi ne yadda al'umma ya kamata ta kasance ba. Wannan ra'ayin yana nuna cewa mutumin tattalin arzikin jari-hujja yana kallon mutum a matsayin mutum mai son abin duniya kawai, wanda babu karkata zuwa ruhaniyya, tunanin ɗabi'a da manufofin ɗabi'a a cikinsa. Ba ya damuwa da ruhin ɗabi'a na al'umma da ɗaukaka ta ruhaniyya da ya kamata ta yadu a tsakanin al'umma. Ba ya damuwa da wani daga cikin waɗannan abubuwa. Maimakon haka, yana damuwa ne kawai da abubuwan duniya da za su biya sha'awar abin duniya kawai. Don haka ba zai yi yaudara ba yayin da yake samun riba a cinikinsa. Duk da haka, idan yana samun riba ta hanyar yaudara kawai, to yaudara za ta zama halal a gare shi. Ba zai ciyar da talakawa ba domin amsa umarnin Allah (SWT) na bayar da sadaka. Maimakon haka, zai ciyar da talakawa ne kawai don hana su satar masa dukiya. Duk wanda ya kalli mutum bisa wannan ra'ayi, wanda ya auna rayuwar tattalin arziki bisa wannan ra'ayi, shi ne a zahiri mafi haɗari ga al'ummomi da jama'a. Hakan ya faru ne domin zai mayar da al'ummar ɗan adam ta zama daji, inda masu ƙarfi ke cin raunana.

This is the view of capitalist economists on needs and benefits. The view is not as such how society should be. This view indicates that a man of the capitalist economy looks at man as a purely materialistic person devoid of spiritual inclinations, moral thoughts and moral goals. He does not care about the moral spirit of the society and the spiritual elevation that should be prevalent amongst the society. He is not concerned with any of this. Instead, he is purely concerned with the materials that would purely satiate his material cravings alone. So he will not cheat whilst he profits in his trade. However, if he gets profit only by cheating, then cheating will be legal. He will not feed the poor in response to the command of Allah (swt) to give charity. Instead, he will feed the poor only to stop them stealing from him. The one who views man according to this view, who evaluates economic life on the basis of this view, is in fact the most dangerous person for societies and peoples. That is because he will alter human society into a jungle, where the strong devour the weak.

A gefe guda kuma, dukiya da ƙoƙari, waɗanda ake kira kaya da ayyuka, mutane suna nema don amfanin kansu; musayarsu tsakanin mutane tana haifar da alaƙoƙi a tsakaninsu, wanda bisa ga haka ne al'umma take samuwa. Saboda haka dole ne a duba menene al'umma, da alaƙoƙinta, a gabaɗaya da kuma cikakkun bayanai, idan ana duba dukiya da buƙatu. Bisa haka, kula da tattalin arziƙin abin duniya ta fuskar biyan buƙatu da gamsar da sha'awoyi, ba tare da kula da abin da ya zama wajibi domin al'umma ta wanzu ba, shi ne raba tattalin arziƙin abin duniya da alaƙoƙi. Hakan shi ne mai da mutum bawa ga tattalin arziƙin abin duniya, maimakon a mai da tattalin arziƙin bawa gare shi, ta hanyar tsara alaƙoƙinsa da shi. Wannan kuwa ba na halitta ba ne, kuma ba shi da inganci. Saboda haka, ba a halatta mana mu ɗauki abubuwa a matsayin masu amfani kawai saboda akwai wanda yake son su, ko suna cutarwa a zahiri ko a'a, ko suna shafar alaƙoƙin mutane ta hanya mara kyau ko a'a, ko halal ne ko haram a ra'ayin mutanen al'umma ba. Maimakon haka, ya kamata a ɗauki abubuwa a matsayin masu amfani ne kawai idan a zahiri suna amfanar mutum, bisa la'akari da abin da al'umma ta wajaba a kansa.

This is on the one hand. On the other hand, wealth and efforts, which they call goods and services, are sought by individuals, to benefit them; their exchange by people creates relationships between them, according to which society is formed. Thus one must look into what society is, with its relationships, in general and in detail, when looking at the wealth and needs. Accordingly, paying attention to the material economy in terms of satiating the needs and satisfying the desires, without attention to what is necessary for a society to be, it is the separation of the material economy from relationships. It is the subjugation of man to the material economy, instead of subjugating the economy to him, by organizing his relationships with it. This is unnatural and invalid. Accordingly, it is not permissible for us to consider materials as beneficial, just because there is someone who wants them, whether they are in fact harmful or not, whether they negatively affect the relationships of the people or not or whether or not they are permissible or prohibited according to the view of people in the society. Instead, things should be considered beneficial only when they are in fact beneficial to man, with a view of what is obliged for a society.