Matsalar tattalin arziki a cewar ƙasashen Yamma ana iya taƙaita ta cikin sauƙi a matsayin ka'idar ƙarancin albarkatu dangane da juna, wato albarkatu masu iyaka a tsakiyar buƙatu marasa iyaka. Ma'anarta ita ce rashin isassun kayayyaki da hidimomi da za su biya dukkan buƙatun ɗan Adam gaba ɗaya. Shi ya sa suke cewa: "Matsalar ita ce, duk da cewa buƙatunku, ko sha'awoyinku, ba su da iyaka kusan, albarkatun da ake da su don biyan waɗannan buƙatu suna da ƙaranci," kamar yadda William A. McEachern ya bayyana a cikin littafinsa Economics: A Contemporary Introduction. Saboda haka hankalin Yammacin duniya yana ganin cewa "buƙatun ɗan Adam ba su da iyaka, kuma mutum koyaushe yana neman ƙari da kyau... ba za a taɓa biyan sa gaba ɗaya ba," kamar yadda Jelle Zijlstra ya faɗa a cikin littafinsa Introduction to Economics. Tun da buƙatu da sha'awoyi ba su da iyaka, alhali kayan biyan su iyaka ne, matsalar tattalin arziki, a cewar Turawan Yamma, tana tasowa ne daga rashin iya cimma cikakkiyar biyan waɗannan buƙatu.

The economic problem according to the West can be simply summarized as the axiomatic principle of relative scarcity, with limited resources amidst unlimited needs. It means an insufficiency of goods and services to satiate all human needs completely. This is why they say, “The problem is that, although your wants, or desires, are virtually unlimited, the resources available to satisfy these wants are scarce,” as stated in Economics: A Contemporary Introduction by William A. McEachern. Thus the Western intellect sees that “human needs are unlimited and man always seeks for more and better...one can never be fully satiated," as stated in the book Introduction to Economics by Jelle Zijlstra. Since needs and desires are unlimited, whilst the material to satiate them are limited, the economic problem, according to the Westerners, emerges from the inability of achieving the complete satiation of such needs.

Wannan kallon da ake yi wa Yammaci kuskure ne, kuma yana karo da hakikanin abin da ake gani. Wannan saboda bukatun da dole ne a biya su su ne bukatun asali na mutum, ta hanyar kasancewarsa mutum. Ba su ne bukatu na biyu ba ko bukatun kayan alatu, duk da cewa mutum yana nema kuma yana aiki don biyan bukatun kayan alatu. Saboda haka, bukatun asali kamar abinci, tufafi da matsuguni suna da iyaka. Dukiya da kokarin da ake kira kaya da ayyuka suna nan a isasshe don biyan bukatun farko na asali a ko'ina cikin duniya. Amma matsalar karuwar bukatu ba ta da alaka da karuwar bukatun asali, domin bukatun asali na mutum, ta hanyar kasancewarsa mutum, ba sa karuwa. Abin da ke karuwa ci gaba da shi su ne kayan alatu da ke tasowa daga ci gaban abin duniya. Mutum yana kokarin biyan bukatun irin wadannan kayan alatu, sai dai rashin biyan wadannan bukatu ba ya haifar da matsala. Maimakon haka, abin da ke haifar da matsala shi ne rashin biyan bukatun asali kadai.

This view of the West is erroneous and contradictory to the sensed reality. This is because needs that must be satiated mandatorily are only the basic needs of a person, by virtue of being a human. These are not the secondary needs or the needs for luxuries, although Man seeks and works for the satiation of the needs for luxuries. Accordingly, the basic needs such as food, clothing and shelter are limited. The wealth and efforts, which they call goods and services, are sufficiently available to satiate the primary, basic needs all over the world. As for the problem of ever increasing needs, it is not related to the increase in basic needs, because the basic needs of a man, by virtue of being a human, do not increase. What increases continuously are the luxuries that arise from material progress. Man strives to satiate the needs for such luxuries, however, the non-satiation of such needs does not create problems. Instead, what causes problems is the non-satiation of basic needs alone.

To haka, babu matsala a iyakancewar kayayyaki da hidimomi wajen biyan bukatun asali, har a ayyana shi a matsayin matsalar tattalin arziki da al'umma za ta magance. Matsalar tattalin arziki a zahiri tana cikin rarraba irin wannan dukiya da ayyuka. Rarraba dukiya da ayyuka ga dukkan daidaikun mutane ne ke ba su damar biyan dukkan bukatunsu na asali gaba daya, tare da taimaka musu wajen neman biyan bukatunsu na abubuwan alatu.

Accordingly, there is no problem in the limitation of goods and services to satiate basic needs, so as to define it as an economic problem for society to address. The economic problem is in fact the distribution of such wealth and efforts. It is the distribution of wealth and efforts to all individuals that allows them to satiate all the basic needs completely, whilst helping them strive for the satiation of their needs for luxuries.

A misali, a Amurka, ana zubar da dubban ton-ton na hatsi a cikin teku, ba tare da an raba su ga miliyoyin talakawan ƙasar ba. Amurka kuma tana tara biliyoyin daloli, waɗanda ba a amfani da su wajen juya harkar tattalin arziki ko a ba talakawa ba. Don haka matsalar ba ƙarancin kayan masarufi ba ce, haka nan ba ita ce rashin iyaka na buƙatu ba. Matsalar ita ce kawai tsarin tattalin arziki na jari-hujja, wanda aka gina a kan mulkin mallaka, da kwaɗayi, da hassada, da son kai. Tattalin arziki na jari-hujja ne ya sanya kashi tamanin cikin ɗari na dukiyar ƙasa a hannun wasu zaɓaɓɓun ƙungiyoyin masu jari-hujja. Masu jari-hujja ne ke mayar da al'umma al'ummar masu cin kaya, domin su sayar da kayayyakinsu, su ƙara riba, bisa uzurin cewa ƙaruwar amfani da mutane ko ƙungiyoyi na haifar da babban matsayin walwala a cikin al'umma.

In the United States, for instance, thousands of tonnes of grains are dumped into the sea, without being distributed to the millions of poor in the country. The United States hoards billions of dollars, which is neither utilized in the wheels of the economy nor given to the poor. Thus the issue is neither the scarcity of material nor the unlimitedness of needs. It is only the view of the capitalist economy which is built on monopoly, greed, envy and selfishness. It is the capitalist economy that put eighty percent of the nation’s wealth into the hands of select bands of capitalists. It is the capitalists who transform society into consumer societies, in order to market their products, to maximize profits under the pretext that the increased consumption by individuals or groups results in a higher level of well-being in the society.

Tsarin tattalin arzikin jari-hujja ya yi sakaci da batun rarraba dukiya. Maimakon haka, tsarin tattalin arzikin jari-hujja ya mayar da manufofinsa na tattalin arziki kan samun ci gaban abin duniya, yayin da yake kula da matsalolin rashin aikin yi, hauhawar farashi da raguwar farashi. Don haka tsarin tattalin arzikin jari-hujja yana da manufa guda ɗaya, wato ƙara dukiyar al'ummar ƙasa baki ɗaya. Yana aiki don kai matakin samar da kayayyaki mafi girma da zai yiwu, a neman mafi girman jin daɗi ga mambobin al'umma, sakamakon ƙaruwar kuɗin shiga da ɗaga matakin samar da kayayyakin ƙasa. Ana cimma wannan manufa ta hanyar baiwa mutane damar samun dukiya, tare da barin daidaikun mutane su yi aiki cikin 'yanci don tabbatar da samarwa da rarrabawa.

The capitalist economy has neglected the issue of the distribution of wealth. Instead, the capitalist economy made its economic goals centered on achieving materialistic development, whilst treating unemployment, inflation and deflation. Thus the capitalist economy aims at achieving one goal, which is to increase the collective wealth of a nation. It works to reach the highest possible production level, in the pursuit of the maximum well-being for the members of society, as a result of increasing income and raising the production level of the nation. This goal is achieved by enabling them to obtain wealth, whilst leaving individuals the freedom to work to secure production and distribution.

Don haka tsarin jari-hujja ba ya samar da magunguna domin biyan bukatun daidaikun mutane da kuma samar da biyan bukata ga kowane mutum a cikin al'umma. Maimakon haka, yana mayar da hankali ne kawai wajen samar da abubuwan da ke biyan bukatun daidaikun mutane. Don haka yana mayar da hankali kan bukatun gama-gari na kara samar da kayayyaki da samun kudin shiga, da samar da damar aiki, yayin da yake barin wannan 'yancin ga daidaikun mutane. Wannan ya faru ko an cimma biyan bukatun asali ga dukkan mutane ko kuma an cimma shi ga wasu daidaikun mutane kawai, ba wasu ba. Wannan ba shi ne fagen binciken tattalin arziki ba, kuma burinsa ba shi ne biyan bukatun dukkan daidaikun mutane ba. A ra'ayinsu, talakawa ne ya kamata su dauki nauyin talaucinsu, saboda su ne sanadin hakan. Wannan ra'ayin masu jari-hujja kuskure ne kuma yana karo da gaskiya, domin bukatun asali da ya kamata a biya bukatun daidaikun mutane ne, saboda kasancewarsu mutane. Wadannan su ne bukatun Ali da Anthony, ba bukatun wasu zabababbun kungiyoyin mutane ko al'ummomi ba.

Thus the capitalist economy does not find treatments to satiate the needs of individuals and to provide the satiation for every individual of the society. Instead, it only focuses on providing things that satiate the needs of individuals. So it focusses on the collective needs of increasing the production and income, providing the opportunity to work, whilst leaving this freedom to the individuals. This is regardless of whether satiation of basic needs is achieved for all individuals, or it is only achieved by some of the individuals, and not others. This is neither the field of economic research, nor is its goal to satiate all the individuals. In their view, the poor must bear the responsibility for their poverty, because they themselves are the cause for it. This view of the capitalists is erroneous and contradicts reality because the basic needs that must be satiated are individual needs, by virtue of being human. These are the needs of Ali and Anthony and not the needs of select groups of people or nations.

Saboda haka, asalin manufofin tattalin arziki ya zama tabbatar da biyan dukkan bukatun asali na kowane mutum gaba ɗaya, cikakken biyan, tare da bai wa kowa damar biyan bukatun alatu gwargwadon iyawarsa. Kuskure ne a ƙara samar da kayayyaki, bunƙasa tattalin arziki da ɗaga matsayin rayuwar al'umma baki ɗaya, ba tare da tabbatar da cewa kowa ya amfana ba. Haka kuma kuskure ne a ba mutane tallafi, a bar su su karɓi tallafin gwargwadon iyawarsu, ba tare da tabbatar da haƙƙin rayuwa ga kowannensu ba, ko shi wane ne. Don haka manufar tattalin arziki ta Yamma, wadda ke neman bunƙasa tattalin arziki da ƙara samarwa, tana watsi da rabon arziki. Manufar tattalin arziki ta Yamma tana damuwa ne kawai da neman samar da tattalin arziki na abin duniya, ba tare da la'akari da haƙƙin kowane mutum a cikin al'umma ba wajen biyan bukatunsa na asali. Manufa ce ta kuskure wadda a ka'ida take samar da walwala ta dangi ga wani rukuni na mutane, yayin da take ɗora laifi a kan sauran mutanen da talauci da wahala suka shafa. Wannan duk duk da cewa dukkansu daidai suke a haƙƙinsu na rayuwa da biyan bukatun asali.

Accordingly, the origin of economic policy must be to ensure the satiation of all the basic needs of all the individuals, with complete satiation, whilst enabling them to satiate the luxurious needs as much as they can. It is erroneous to increase the production, economic development and raise the living standards of the nation as a whole, without ensuring that everyone benefits. It is also erroneous to offer welfare to people, leaving them free to take welfare as much as they can, without guaranteeing the right to living for every one of them, no matter who he is. Thus the Western economic policy, that aims to develop the economy and increase production, neglects the distribution. The Western economic policy is concerned only with the search for producing the materialistic economy, without concern for the right of every individual of the society, in satiating their basic needs. It is an erroneous policy that theoretically provides relative well-being to a group of individuals, whilst pronouncing guilt upon the rest of people afflicted by poverty and destitution. This is even though they are equal in their rights to a living and satiation of the basic needs.

Dangane da Musulunci, baya ga hukunce-hukuncen Shari'a da suka tsara mallaka da aiki don ƙara yawan samarwa, ya kuma tsara wasu hukunce-hukunce don tabbatar da cikakkiyar biyan buƙatun rayuwa na dukkan mutane. Musulunci kuma yana tabbatar da rarraba dukiya ga kowane ɗan ƙasa ɗaya bayan ɗaya. Musulunci yana tabbatar da cewa an rarraba dukkan buƙatun rayuwa na yau da kullum, kamar abinci, tufafi da matsuguni, don tabbatar da cikakkiyar biyan buƙatu ga kowa da kowa. Bugu da ƙari, Musulunci yana ba kowane ɗan ƙasa damar biyan buƙatunsa na abubuwan alatu gwargwadon iko. Don haka Musulunci ba ya tabbatar da biyan buƙatun rayuwa a matsayin facin da aka ɗinka wa tsarin, kuma ba ya magance takamaiman raunin mutane, yana keɓe wasu ƙungiyoyi da ƙin wasu, kamar yadda Jari-hujja ke yi. Maimakon haka, Musulunci ya sanya hanyoyin rarrabawa a matsayin hukunce-hukuncen tsarin kansa. Saboda haka hukunce-hukuncen izinin mallaka da aiki domin ita, hukunce-hukuncen kashe kuɗi, hukunce-hukuncen kula da dukkan al'amura, duk waɗannan hukunce-hukuncen Shari'a ne, masu daidai muhimmanci a cikin doka da shaida. Musulunci yana haifar da cikakken tsarin tattalin arziki kamar yadda muka yi bayani dalla-dalla a littattafanmu.

As for Islam, in addition to Shariah rulings to legislate ownership and work to increase production, it has legislated other rulings to ensure the complete satiation of all the basic needs of all the individuals. Islam also ensures the distribution of wealth for each individual citizen, one by one. Islam ensures all the basic needs such as food, clothing and shelter, are distributed to ensure complete, universal satiation. Additionally, Islam enables each individual citizen to satiate the needs for luxuries as much as possible. Thus Islam neither ensures the satiation of basic needs as a patchwork to the system, nor addresses specific vulnerabilities, singling out certain groups to the exclusion of others, as Capitalism does. Instead Islam made modes of distribution as rulings of the system itself. Thus the rulings of permitting the ownership and work for it, rulings of spending, rulings of taking care of all the affairs, all these are Shariah rulings, of equal import in legislation and evidence. Islam gives rise to a complete economic system as we have detailed in our books.