Tunani, a kowace al'umma, shi ne babbar dukiya da al'ummar ke samu a rayuwarta idan al'umma sabuwar haihuwa ce; kuma shi ne babbar baiwa da kowace tsara za ta iya karba daga tsarar da ta gabata, muddin al'ummar tana da tushe mai zurfi a cikin tunani mai haske.

Thoughts, in any nation, are the greatest fortune the nation gains in her life if the nation is newly born; and they are the greatest gift that any generation can receive from the preceding generation, provided the nation is deep-rooted in the enlightened thought.

Dangane da dukiyar abin duniya, gano-gano na kimiyya, ƙirƙirar masana'antu da makamantansu, duk waɗannan suna da ƙasa sosai da muhimmanci idan aka kwatanta da tunani. Ma'ana, samun irin waɗannan abubuwa ya dogara ne da tunani, kuma kiyaye su ma ya dogara ne da tunani.

With regard to material wealth, scientific discoveries, industrial inventions and the like, all of these are of much lower importance than thoughts. In fact, to gain such matters depends on the thoughts, and preservation of these matters depends on the thoughts as well.

In Hausa: Idan dukiyar kayan duniya ta al'umma ta lalace, zai yiwu a mayar da ita da sauri matukar al'ummar ta kiyaye dukiyarta ta hankali. Amma idan dukiyar hankali ta rushe, al'ummar kuma ta rike dukiyar kayan duniya kawai, wannan dukiya za ta ragu nan ba da jimawa ba, al'ummar kuma ta fada cikin talauci. Yawancin nasarorin kimiyya da al'ummar ta taba samu za a iya sake samunsu, matukar ba ta rasa hanyar tunaninta ba. Amma idan ta rasa hanyar tunani mai amfani, da sauri za ta koma baya ta rasa binciken kimiyya da kirkire-kirkirenta. Saboda haka, wajibi ne a fara kula da tunani. Bisa wadannan tunani, da kuma bisa hanyar tunani mai amfani, ake samun dukiyar kayan duniya, kuma ana neman cimma binciken kimiyya, kirkire-kirkiren masana'antu da makamantansu.

If the material wealth of a nation is destroyed, it is possible for it to be restored quickly as long as the nation preserves its intellectual wealth. However, if the intellectual wealth collapses and the nation retains only its materialistic wealth, this wealth will soon shrink and the nation will fall down into poverty. Most of the scientific achievements which the nation once made can be regained, provided it does not lose its way of thinking. Whereas, if it lost the productive way of thinking, it would soon regress and lose its discoveries and inventions. Therefore, it is necessary to take care of the thoughts first. Based upon these thoughts, and according to the productive way of thinking, material wealth is gained, and the achievement of scientific discoveries, industrial inventions and the like is sought.

Abin da ake nufi da tunani shi ne kasancewar tsarin tunani a cikin al'umma wajen harkokin rayuwarta, ta yadda mafi yawan daidaikun mutanenta za su yi amfani da bayanan da suke da su yayin fuskantar al'amura, domin yanke hukunci a kansu. Wannan yana nufin suna da tunani wanda suke ƙirƙira su yi amfani da shi a rayuwa, kuma ta hanyar amfani da waɗannan tunani akai-akai kuma cikin nasara, sai a samu hanyar tunani mai amfani. A yau, al'ummar Musulunci ta rasa tunani, don haka ta kan rasa hanyar tunani mai amfani ta halitta. Ƙarnin yanzu bai karɓi daga ƙarnin da ya gabace shi wani ra'ayi ba, ko na Musulunci ko wanda ba na Musulunci ba, kuma a dabi'ance bai karɓi hanyar tunani mai amfani ba. Haka kuma bai samu da kansa wani tunani ko hanyar tunani mai amfani ba. Sakamakon haka, a dabi'ance ne a ga wannan ƙarni cikin talauci, duk da yalwar arzikin kayan masarufi a ƙasashensa. Haka kuma, a dabi'ance ne ba a samun gano-gano na kimiyya da ƙirƙirar masana'antu, duk da cewa yana karatun ka'idojin waɗannan gano-gano da ƙirƙire-ƙirƙire kuma yana sane da su. Wannan saboda ba zai yiwu a yi gaggawar samun su ta hanya mai amfani ba, sai dai idan yana da hanyar tunani mai amfani, watau sai dai idan yana da tunani kuma yana da ƙirƙira wajen amfani da tunanin nasa a rayuwa. Saboda haka, wajibi ne Musulmi su kafa wa kansu tunani da hanyar tunani mai amfani. Bayan haka, za su iya ci gaba, bisa hakan, zuwa samun arziƙin abin duniya, yin gano-gano na kimiyya, da ƙirƙirar masana'antu. Idan ba su yi haka ba, ba za su ɗauki mataki ko ɗaya ba; a maimakon haka, za su ci gaba da zagayawa cikin mugun da'ira, suna ɓata ƙoƙarinsu na hankali da na jiki, sai dai su ƙare daidai a inda suka fara.

What is meant by thoughts is the existence, within the nation, of the process of thinking in it’s life affairs, such that the majority of its individuals use the information that they have when facing events, so as to judge on them. This means that they have thoughts which they contrive to use in life, and by using these thoughts frequently and successfully, a productive way of thinking results. Today, the Islamic Ummah is lacking in thoughts, so it is naturally deprived of the productive way of thinking. The present generation did not receive from its preceding generation any ideas, be they Islamic or non-Islamic and naturally; it did not receive a productive way of thinking. Nor did it attain by itself any thoughts or a productive way of thinking. As a result, it is natural for this generation to be seen in poverty, despite the abundance of material resources in its lands. Likewise, it is natural to have no scientific discoveries and industrial inventions even though it studies the theories of these discoveries and inventions and is aware of them. This is because it is impossible to rush to gain them in a productive way, unless it possesses a productive way of thinking i.e. unless it has thoughts and it is creative in using their thoughts in life. Therefore, it is inevitable for the Muslims to establish for themselves thoughts and a productive way of thinking. Thereafter, they will be able to proceed, based on that, to acquire material wealth, make scientific discoveries, and industrial inventions. Unless they do this, they will not proceed a single step; rather they will continue to go around in a vicious circle, exhausting their mental and physical efforts, only to end up exactly where they began.

Na'am, wannan tsara ta Musulmi a yau ba ta ma karɓi wata ƙa'ida ta asali da ta sabawa akidar Musulunci da muke nufin kafawa a tsakaninsu ba. Da ace ta karɓi irin wannan tunani, da ta iya fahimtar akidar Musulunci da aka ba ta cikakkiya, domin wannan fahimta za ta samo asali ne daga arangama tsakanin akidar Musulunci da akidar da wannan tsara ke ɗauke da ita, wanda hakan zai sa Al'umma ta gane gaskiyar akidar Musulunci. Maimakon haka, tsarar Musulmi ta yau ba ta da wani tunani, kuma ba ta da wata hanyar tunani mai amfani. Maimakon haka, ta gaji tunanin Musulunci a matsayin ilimin ka'idoji na ilimi, kamar yadda Helenawa suka gaji falsafar Aristotle da Plato. Haka kuma ta gaji Musulunci a matsayin ibada da akidar addini, kamar yadda Kiristoci suka gaji Kiristanci. A lokaci guda kuma, ta yi sha'awar Jari-hujja bayan ta ga nasarorinta, ba ta hanyar fahimtar ingancin tunaninta ba; haka kuma daga yin biyayya ga dokokinta, ba daga fahimtar yadda waɗannan mafita ke fitowa daga kallon rayuwa na Jari-hujja ba. Saboda haka, Al'umma ba ta da tunanin Jari-hujja a hankali, duk da cewa tana rayuwa bisa tsarin rayuwar Jari-hujja. Al'umma kuma ta rasa tunanin Musulunci a aikace, duk da cewa tana gudanar da wasu daga cikin ibadunsa tana kuma nazarin tunaninsa.

The present generation of Muslims has not even adopted a basic thought which contradicts their ideology of Islam, which we aim to establish amongst them. If it had done so, it would have been able to fully comprehend the Islamic ideology given to it, because this comprehension would have resulted from a clash between the Islamic ideology and the one carried by this generation, making the Ummah realise the correctness of the Islamic ideology. Rather, the current Islamic generation is empty of any thought and of any productive way of thinking. Instead, it inherited the Islamic thoughts as an academic philosophy, in the same way that the Greeks inherited the philosophies of Aristotle and Plato. It also inherited Islam as rituals and religious dogma, in the same way the Christians inherited Christianity. At the same time, it became fascinated with Capitalism after witnessing its successes, and not through comprehending the validity of its thoughts; and from its submission to its rules, and not from comprehending how these solutions emanate from the Capitalist viewpoint of life. Therefore, the Ummah is devoid of the Capitalist thoughts intellectually, although it lives according to the Capitalist way of life. The Ummah also became devoid of the Islamic thoughts in practice, although it conducts some of its rituals and studies its thoughts.

Halin wannan zamani na karkata zuwa ga akidun Jari-hujja (Capitalism) ya wuce har ma ga kokarin sasanta Musulunci da dokoki da mafita na Jari-hujja kawai. Ya kai ga cewa ana jin cewa Musulunci ba shi da karfin warware matsalolin rayuwar yau, kuma ana kwadayin daukar dokokin Yamma yadda suke, ba tare da ma sasanta su da Musulunci ba. Al'ummar Musulmi ta gani babu laifi a bar dokokin Musulunci a karbi wasu, don ci gaba tare da duniyar wayewa, da kuma kamawa da kasashen Jari-hujja da na Gurguzu, suna dauke su a matsayin al'ummomin da suka ci gaba. Su kuwa wadanda suke bin Musulunci, suna da wannan karkatawar zuwa ga tunanin Jari-hujja, amma har yanzu suna kokarin sasanta su da Musulunci. Duk da haka, wadanda ke kokarin sasanta Musulunci da sauran tunani ba su da tasiri a rayuwa, kuma ba su da wani matsayi a cikin al'umma, watau a dangantakar gaske da ke gudana tsakanin mutane.

The tendency of this generation towards the Capitalist ideas went far beyond just reconciling Islam with the Capitalist laws and solutions. It has now reached such an extent that there is a feeling of Islam being incapable of solving contemporary problems of life, and there is an urge to take Western laws as they are, without even reconciling them with Islam. The Ummah came to see no harm in giving up Islamic rules and adopting others, in order to progress with the civilised world, and catch up with the Capitalist and Socialist nations, considering them as progressed peoples. As for those who adhere to Islam, they have the same tendency towards the Capitalist thoughts, but they still try to reconcile them with Islam. However, those who try to reconcile Islam with other thoughts have no influence in life, nor do they have any presence in society, i.e. in the actual relationships that go on between the people.

Saboda haka, isar da tunanin Musulunci da hukunce-hukuncensa, waɗanda ke warware matsalolin rayuwa, yana karo da zukatan da babu tunani a cikinsu, da kuma rashin hanyar tunani. Maimakon haka, yana karo da sha'awoyi, daga dukkan mutane, zuwa ga tunanin Jari-hujja da Gurguzu, da kuma tsarin rayuwa da Jari-hujja ke jagoranta a yanzu. Don haka, sai dai idan tunanin da ake gabatarwa ya yi ƙarfi sosai har ya girgiza zukata da hankula, zai zama ba zai yiwu a motsa mutane ba, ko ma a ja hankalinsu zuwa gare shi. Wannan tunani dole ne ya tura hankula marasa zurfi da na sama-sama su yi tunani sosai, kuma dole ne ya kawar da sha'awoyin da suka karkata da ɗanɗanon da ya lalace, domin a kafa sha'awa mai kyau zuwa ga tunanin Musulunci da hukunce-hukuncensa.

Therefore, the delivery of the Islamic thoughts and rules which solve problems of life, collides with minds, empty of thought and a way of thinking. Instead it clashes with inclinations, from all the people, towards the Capitalist and Socialist thoughts, and with the way of life currently governed by Capitalism. So unless the given thought is strong enough to cause a shake-up in the hearts and minds, it will be impossible to move the people, nor even attract their attention to it. This thought has to push the dull shallow minds to think deeply, and it has to shake off the deviated inclinations and the sick tastes, so as to establish the sound inclination towards the Islamic thoughts and rules.

Saboda haka, wajibi ne ga mai ɗaukar kiran Musulunci (Da'wah) ya bayyana tushen da aka kafa hanyoyin magance matsalolin Jari-hujja (Capitalism) a kansa, ya nuna ƙaryarsu, kuma ya ruguza su a fagen hankali. Dole ne ya yi magana kan sababbin matsaloli iri-iri na rayuwa, ya nuna mafitar Musulunci a kansu a matsayin dokoki na Ubangiji waɗanda dole ne a bi, domin dokoki ne da aka samo daga Alqur'ani da Sunnah, ko kuma daga abin da waɗannan hujjoji biyu suka nuna, ba daga ra'ayin ko sun dace da wannan zamani ko a'a ba. Wato dole ne a karɓe su bisa Aqidah, ba bisa amfanin da ake gani a cikinsu ba. Saboda haka, kowace doka dole ne a ba ta tare da hujjar Ubangiji da aka samo ta daga cikinta, ko kuma ta hanyar bayyana dalilin Ubangiji (Illah) wanda doka ko nassi ya zo da shi.

Consequently, it is necessary for the carrier of the Islamic Da’wah to expose the foundation upon which the Capitalist solutions are established, illustrate their falsehood and destroy them intellectually. He has to address the various new issues of life and show the Islamic solutions to these issues as divine rules which must be followed, because they are rules derived from the Qur’an and Sunnah, or from what these two evidences have directed to, and not from the perspective of whether or not they are suitable for this time. That means they have to be taken based on the Aqeedah and not based on their perceived benefit. So each rule has to be given along with the divine evidence from which it was derived, or by explaining the divine reason (Illah) which the rule or the text brought.

Tunanin da ke da alaƙa da tsarin mulki da tattalin arziki su ne tunanin da suka fi jan hankalin Musulmi, kuma suka sa su shan wahalhalu mafi tsanani a rayuwarsu. Musulmi gabaki ɗaya suna sha'awar waɗannan tunani, kuma Yammacin duniya yana ƙoƙarin aiwatar da waɗannan tunani a aikace, yana kuma dagewa a kan ƙoƙarinsa na aiwatar da su. Duk da cewa al'ummar Musulmi a ka'idar tana ƙarƙashin mulkin dimokuradiyya, wanda 'yan mulkin mallaka kafirai suka ɗora mata da niyyar kare tsarin Yamma da mulkin mallaka, a aikace kuma tana ƙarƙashin tsarin tattalin arziki na Jari-hujja a dukkan fannonin rayuwar tattalin arziki. Saboda haka, tunanin tattalin arziki na Musulunci shi ne zai fi tasiri a rayuwar tattalin arziki ta duniyar Musulunci, har ya juya ta baya, kuma shi ne zai fi fuskantar adawa daga wakilan 'yan mulkin mallaka kafirai, da kuma waɗanda suke sha'awar Yamma, wato waɗanda suke farin cikin rayuwa cikin duhu, masu karaya, da masu mulki.

The thoughts related to the ruling system and economics are the thoughts which most fascinated the Muslims, and made them suffer the severest tribulations in their lives. The Muslims generally admired these thoughts, and the West tries to practically apply these thoughts, and persists in its endeavours to implement them. Although the Ummah is theoretically governed by democracy on purpose by the infidel colonialists, in order to protect the Western system and colonisation, she is governed practically by the Capitalist economic system in all the economic aspects of life. Therefore, the Islamic economic thoughts are those which will have the greatest influence in the economic life of the Islamic world, so much so that they will turn it upside down and they will be most opposed by the agents of the infidel colonialist, and those who are fascinated by the West, namely those who are pleased to live in the darkness, the defeatists and the rulers.

Saboda haka, wajibi ne a ba da cikakken bayani game da tsarin tattalin arzikin Jari-hujja, wanda ke tsara manyan ra'ayoyin da tattalin arzikin siyasa a Yamma ya ginu a kansu, domin wadanda suka yi sha'awar tsarin tattalin arzikin Yamma su gane lalacewar wannan tsari da kuma yadda ya saba wa Musulunci. Sannan su duba ra'ayoyin tattalin arzikin Musulunci wadanda ke magance matsalolin rayuwar tattalin arziki ta hanyar da ta dace, su gabatar da su a matsayin wata hanya ta musamman ta rayuwa wadda ta saba wa rayuwar Jari-hujja, duka a ka'idojinta na gaba daya da kuma cikakkun bayanansu.

Therefore, it is necessary to give a clear picture of the Capitalist economic system, which classifies the basic thoughts upon which the political economy in the West is established, so that those who have become fascinated with the Western economic system can come to see the corruption of this system and its contradiction with Islam. They will then examine the Islamic economic thoughts which address the problems of economic life in the correct manner, and present them as a unique way of life which contradicts the Capitalist life in both its general principles and in its details.

Tsarin Tattalin Arziki na Jari-hujja Idan muka duba tsarin tattalin arziki na Jari-hujja, za mu ga cewa, a ra'ayinsu, yana magana ne kan bukatun mutum da hanyoyin biyan wadannan bukatu. Yana yin magana ne kawai kan bangaren abin duniya na rayuwar mutum, kuma an kafa shi ne bisa ka'idoji guda uku:

The Capitalist Economic System If we examine the Capitalist economic system we find that, in their view, it deals with man’s needs and the means of satisfying those needs. It only addresses the materialistic side of man’s life and it is established on three principles:

1. Akwai ƙarancin kayayyaki da ayyuka idan aka kwatanta da buƙatu. Wannan na nufin rashin isassun kayayyaki da ayyuka don biyan buƙatun ɗan adam da ke ƙaruwa koyaushe. Wannan shi ne matsalar tattalin arziƙin al'umma daga mahangarsu.

1. There is a relative scarcity of commodities and services in relation to needs. This means the insufficiency of commodities and services to meet the ever-increasing needs of man. This is the society’s economic problem from their viewpoint.

2. Darajar kayayyaki, wadda ita ce tushen yawancin bincike da nazarin tattalin arziki.

2. The value of a product which is the basis of most economic research and study.

3. Farashi, da matsayinsa a cikin samarwa, amfani, da rabon kayayyaki. Farashi shi ne ginshiƙin tsarin tattalin arzikin Jari-hujja.

3. The price, and its role in production, consumption, and distribution. The price is the cornerstone of the Capitalist economic system.

Dangane da karancin kayayyaki da ayyuka, wannan yanayi yana wanzuwa ne saboda kayayyaki da ayyuka su ne hanyoyin da ake amfani da su wajen biyan bukatun mutum. Suna cewa mutum yana da bukatu da ke bukatar biyan su, don haka dole ne a sami hanyoyin biyan su. Wadannan bukatu na zahiri ne kawai; ko dai za a iya taba su, kamar bukatar abinci da tufafi, ko kuma bukatu ne da mutum yake ji amma ba a iya taba su ba, kamar bukatar ayyukan likitoci da malamai, misali. Amma bukatun dabi'a kamar girman kai da mutunci, ko bukatun ruhaniya kamar tsarkake Mahalicci, ba a amince da su a fannin tattalin arziki ba, don haka ana watsi da su kuma ba su da wani matsayi a nazarin tattalin arziki.

With regard to the relative scarcity of commodities and services, this situation exists because the commodities and services are the means which are used to satisfy man’s needs. They say man has needs that require satisfaction, so there must exist the means to satisfy them. These needs are purely materialistic; they are either tangible, such as the need for food and clothing, or they are needs which are sensed by man but are intangible, such as the need for the services of, for example, doctors and teachers. As for the moral needs such as pride and honour, or spiritual needs such as the sanctification of the Creator, they are not recognised economically, and are therefore disregarded and have no place in economic studies.

Hanyoyin biyan buƙata ana kiransu kayayyaki da ayyuka. Kayayyaki su ne hanyoyin biyan buƙatun da ake iya taɓawa, yayin da ayyuka su ne hanyoyin biyan buƙatun da ba a iya taɓawa ba. Abin da ke sa kayayyaki da ayyuka su biya buƙatu, a ra'ayinsu, shi ne amfanin da ke cikin waɗannan kayayyaki da ayyuka. Wannan amfani wani sifa ce da ke sa abu ya zama abin so don biyan wata buƙata. Tun da buƙata na nufin sha'awar tattalin arziki, to abu mai amfani a tattalin arziki shi ne duk abin da ake so, ko yana da muhimmanci ko babu, ko da wasu suna ganin amfaninsa, wasu kuma suna ganin cutarwarsa. Ana ɗaukarsa mai amfani a tattalin arziki muddin akwai wanda yake ganin yana da kyau a gare shi. Wannan yana sa su ɗaukar abubuwa a matsayin masu amfani daga mahangar tattalin arziki, koda kuwa ra'ayin jama'a yana ganin ba su da amfani, ko cutarwa ne. Don haka giya da hashish abubuwa ne masu amfani a wurin masana tattalin arziki, tun da akwai mutanen da suke sha'awarsu.

The means of satisfaction are called commodities and services. Commodities are the means of satisfying the tangible needs, whereas services are the means of satisfying the intangible needs. What makes commodities and services satisfy the needs, in their viewpoint, is the benefit in these commodities and services. This benefit is an attribute which renders the thing desirable for satisfying a need. Since the need means the economic desire, then the economically beneficial thing is everything desired, whether it is essential or not, and even if some consider it beneficial and others consider it harmful. It is considered economically beneficial as long as there is someone who finds it desirable. This makes them consider things as beneficial from an economic viewpoint even if the public opinion considers them of no benefit, or harmful. Thus wine and hashish are beneficial things to the economists since there are people who want them.

Masanin tattalin arziki yana duba hanyoyin biyan buƙata, watau kayayyaki da ayyuka, daga mahangar cewa suna biyan wata buƙata, ba tare da la'akari da wani abu dabam ba. Don haka, yana duba buƙatu da amfani kamar yadda suke, ba kamar yadda ya kamata su kasance ba, watau yana duba amfani a matsayin abin da ke biyan buƙata, ba tare da yin la'akari da wani abu ba. Saboda haka, zai duba giya a matsayin abu mai darajar tattalin arziki domin tana biyan buƙatun wasu mutane, kuma zai ga mai yin giya a matsayin mutumin da ke ba da wata hidima, yana ɗaukar wannan hidimar a matsayin mai darajar tattalin arziki, domin tana biyan buƙatar wasu daidaikun mutane.

The economist looks upon the means of satisfaction, that is, the commodities and services, from the viewpoint that they satisfy a need, without taking any other factor into consideration. Thus, He looks at the needs and the benefits as they are, not as they should be i.e. He looks at benefit as satisfying a need, without taking anything else into consideration. So He would look at wine in its capacity of having an economic value because it satisfies the needs of some people, and He perceives the wine maker as a person who provides a service, considering this service as having an economic value, because it satisfies the need of some individuals.

Wannan shi ne yanayin buƙatu a cikin Jari-hujja da kuma yanayin hanyoyin biyan waɗannan buƙatu. Saboda haka, masanin tattalin arziki ba ya damuwa da yanayin al'umma, sai dai yana damuwa da kayayyakin tattalin arziki (kayan masarufi na tattalin arziki), tun da suna biyan buƙata. Don haka, aikin masanin tattalin arziki shi ne samar da kayayyaki da ayyuka, watau samar da hanyoyin biyan buƙatun mutum, ba tare da la'akari da wani abu ba. Bisa haka, masanin tattalin arziki yana ƙoƙarin samar da hanyoyin biyan buƙata. Tun da kayayyaki da ayyukan da su ne hanyoyin biyan buƙata suna da iyaka, ba sa isa su biya dukkan buƙatun mutum, domin waɗannan buƙatu, a ganinsu, ba su da iyaka kuma suna ƙaruwa koyaushe. Wannan saboda akwai buƙatu na asali da mutum, a matsayinsa na ɗan adam, dole ne ya biya, kuma akwai buƙatun da adadinsu ke ƙaruwa yayin da mutum ke ci gaba zuwa mataki mafi girma na birane. Waɗannan buƙatu suna ninkawa da ƙaruwa, kuma duka suna buƙatar cikakkiyar biyan buƙata, yanayin da ba zai yiwu ba komai yawan kayayyaki da ayyuka da ya ƙaru. Daga nan ne aka samu tushen matsalar tattalin arziki, wadda ita ce yawan buƙatu da ƙarancin hanyoyin biyan su, watau rashin kayayyaki da ayyuka da za su biya gaba ɗaya dukkan buƙatun mutum.

This is the nature of needs in Capitalism and the nature of the means of satisfying these needs. Hence, the economist does not care about the nature of society, but cares about the economic material resources (economic commodities), since they satisfy a need. Therefore, the function of the economist is to supply commodities and services i.e. to provide the means of satisfying man’s needs, irrespective of any other consideration. Accordingly, the economist strives to make available the means of satisfaction. Since the commodities and services, which are the means of satisfaction are limited, they are not sufficient to meet all of man’s needs, because these needs in their view are unlimited and constantly growing. This is because there are basic needs which man as a human must satisfy, and there are needs which increase in number as man proceeds to a higher level of urbanisation. These needs multiply and increase and they all need complete satisfaction, a situation which cannot be fulfilled no matter how much commodities and services increase. From here the basis of the economic problem emerged, which is an overabundance of needs and the shortage of the means of their satisfaction i.e. the lack of commodities and services to completely satisfy all of man’s needs.

Daga wannan mahangar, al'umma tana fuskantar matsalar tattalin arziki, wato karancin kayayyaki da ayyuka dangane da bukatu. Sakamakon wannan karanci babu makawa wasu bukatu za a biya su ne kawai a wani bangare, ko kuma a hana su gaba daya. Tun da al'amarin haka yake, wajibi ne mambobin al'umma su amince da ka'idoji da za su tantance wadanne bukatu ne za a biya, wadanne kuma za a hana. A takaice, wajibi ne a kafa ka'idar da za ta tsara yadda ake raba albarkatun da ba su da iyaka a kan bukatu marasa iyaka. Saboda haka, matsalar da suke ganin ya kamata a magance ita ce bukatu da albarkatu, ba mutum ba. Don haka, matsalar ita ce samar da albarkatu domin biyan bukatu, amma ba lallai ne bukatun kowane mutum daya ba. Saboda haka, wajibi ne ka'idojin da aka kafa su zama ka'idoji masu tabbatar da kai matsayin samarwa mafi girma da zai yiwu, domin samun mafi yawan wadatar albarkatu, wato samar da kayayyaki da ayyuka ga kasa baki daya, amma ba lallai ne ga kowane mutum daya ba. Don haka, matsalar rarraba kayayyaki da ayyuka tana da alaka sosai da matsalar samarwa, kuma manufar nazarin tattalin arziki da bincike ita ce kara yawan kayayyaki da ayyukan da al'umma take amfani da su. Ba abin mamaki ba ne, saboda haka, cewa nazarin abubuwan da ke shafar girman samar da kasa (GDP da GNP) ya fi muhimmanci a kan dukkan nazarin tattalin arziki. Domin nazarin kara samar da kasa yana daya daga cikin manyan nazarin da ake bukata wajen magance matsalar tattalin arziki, wato karancin kayayyaki da ayyuka dangane da bukatu. Suna ganin cewa talauci da hasara ba za su iya zama ba sai ta hanyar kara samarwa. Saboda haka, magance matsalar tattalin arzikin da al'umma take fuskanta ta hanyar kara samarwa ne kawai.

From this perspective, the society faces an economic problem, which is the relative shortage of commodities and services. The inevitable result of this shortage is that some needs are either partially satisfied or not satisfied at all. Since this is the situation, it is necessary that the members of society agree on rules that decide which needs have to be satisfied and which needs are to be deprived. In other words, it is necessary to set a rule that decides the manner of distributing the limited resources over the unlimited needs. So the problem to address in their view is the needs and resources and not the man. Thus, the problem is to make available the resources so as to satisfy the needs, but not necessarily the needs of every individual. Therefore, it is necessary that the rules which are laid down, be rules which guarantee the achievement of the highest possible level of production, so as to achieve the highest supply of resources i.e. to supply the goods and services to the nation as a whole, but not necessarily to each individual. Therefore, the problem of distributing the goods and services is closely connected to the problem of production, and the objective of economic studies and research is to increase the goods and services which are consumed by the society. It is not surprising therefore, that the study of the factors which affect the size of the national production (GDP and GNP) takes precedence over all economic studies. Because the study of increasing the national production is one of the most important studies to solve the economic problem, that is the scarcity of the commodities and services in relation to the needs. For they believe that poverty and deprivation cannot be solved except by increasing production. Therefore, solving the economic problem facing society is only by increasing production.

Ƙimar kayayyaki na nufin matsayinsu na muhimmanci, ko dangane da wani mutum na musamman ko dangane da wani abu. A yanayin farko, ana kiranta ‘ƙimar amfani’. A yanayi na biyu, ana kiranta ‘ƙimar musaya’. Ƙimar amfanin wani abu za a iya taƙaita ta kamar haka: ana auna ƙimar amfanin kowane yanki na abu ta hanyar amfanin iyakarsa, watau ta amfanin yankin da ke biyan buƙata mafi rauni. Sun kira wannan ‘Ka’idar Amfanin Iyaka’. Ma’ana, ba a auna amfani bisa ra’ayin mai samarwa shi kaɗai, watau ba a auna shi da kuɗin samar da shi, domin hakan zai nuna duba wadata ba tare da buƙata ba. Haka kuma ba a auna shi bisa ra’ayin mai amfani shi kaɗai, watau ba a auna shi da amfaninsa da kuma sha’awar mutum gare shi, tare da duba karancinsa dangane da sauran abubuwa, domin hakan zai nuna duba buƙata ba tare da wadata ba. A haƙiƙa, suna ganin cewa ya kamata a duba amfani daga ra’ayin wadata da buƙata tare. Saboda haka, ana tantance amfanin abu a ƙarshen matakin da ke biyan buƙata, watau a mafi ƙarancin matakin biyan buƙatar. Don haka, ana tantance ƙimar gurasa a mafi ƙarancin matakin yunwa, ba a matakin mafi girmansa ba, kuma a lokacin da gurasa ke samuwa a kasuwa, ba a lokacin da take da ƙaranci ba.

The value of the product means its degree of importance, whether relative to a particular person or relative to another thing. In the first case, it is called ‘the value of the benefit’. In the second case, it is called the ‘value of exchange’. The value of the benefit of a thing can be summarised as: the value of benefit of any unit of a thing is evaluated by its marginal benefit i.e. by the benefit of the unit that satisfies the weakest need. They called this ‘The Theory of Marginal Utility’. This means that the benefit is not evaluated according to the viewpoint of the producer alone i.e. evaluated by the costs of its production, since this would mean consideration of supply without demand. Nor is it evaluated from the viewpoint of the consumer alone i.e. evaluated by its benefit and desirability, as well as looking at its relative shortage, because this would mean the consideration of demand without supply. In fact, they claim that benefit should be observed from the viewpoint of supply and demand together. Thus the benefit of a thing is assessed at the last point that satisfies the need i.e. at the minimum point of satisfaction. Therefore, the value of a loaf of bread is assessed at the minimum point of hunger not at its maximum, and at a time when there is an availability of bread in the market, not at a time when there is a shortage.

Dangane da darajar musaya, ita sifa ce da ke sa abu ya dace da musaya. Ƙarfin musayar wani abu ana auna shi ne idan aka kwatanta shi da wani, don haka darajar musayar alkama dangane da masara ana kimanta ta ta adadin masara da ya kamata a bayar don samun adadi ɗaya na alkama. Su kan yi amfani da kalmar ‘amfani’ kawai wajen nufin darajar amfani, kuma su yi amfani da kalmar ‘daraja’ kawai wajen nufin darajar musaya.

As for the value of exchange, it is an attribute which makes a thing suitable for exchange. The strength of exchange of a thing is measured relative to another, so the value of exchange of wheat relative to corn is estimated by the units of corn which should be conceded to obtain a unit of wheat. They refer to the value of the benefit using the term ‘benefit’ only, and refer to the value of exchange using the term ‘value’ only.

Musayar hada-hada yana faruwa ne tsakanin kayayyaki ko ayyuka biyu da suke daidai ko kusa da juna a darajarsu. Saboda haka, nazarin daraja ya zama wajibi ga masana tattalin arziki; domin ita ce tushen musayar, kuma amfani ne wanda za a iya aunawa; ma'auni ce da ake auna kayayyaki da ayyuka da ita, kuma da ita ake yanke hukunci a kan ayyuka ko suna da amfani ko a'a.

Exchange occurs between two commodities or services which are similar or close in their values. Hence, the study of value was necessary for economists; because it is the basis of exchange, and it is a utility which can be measured; it is a scale with which the commodities and services are measured and by which actions are judged as productive or not.

A cikin ra'ayinsu, samarwa shi ne ƙirƙirar amfani ko ƙara shi, wanda ake cimma ta hanyar aiki. Saboda haka, domin gane ko ayyuka suna da amfani ko a'a, da kuma sanin waɗanne ne suka fi yawan amfani, dole ne a sami ma'auni daidai ga kayayyaki da ayyuka daban-daban. Wannan ma'auni shi ne darajar al'umma ga kayayyaki da ayyuka daban-daban. A wata ma'anar, shi ne ƙimantawar jama'a ga aikin da aka yi da kuma hidimar da aka bayar. Irin wannan ƙimantawa ya zama wajibi ne saboda a zamanin yau, samarwa domin musanya ya maye gurbin samarwa domin amfanin kai. Yanzu ya kai ga cewa kusan kowane mutum yana musanya abin da ya samar da abin da wasu suka samar. Ana yin musanyar ne ta hanyar biyan diyya ga kayan ko hidimar, don haka dole ne a kimanta darajar kayan don a iya musanya shi. Saboda haka, sanin darajar kayan ta fuskar abin da yake, muhimmin abu ne a samarwa da amfani, wato muhimmin abu wajen biyan buƙatun ɗan adam ta hanyar amfani da waɗannan hanyoyi.

Production, in their view, is creating a benefit or increasing it, which is accomplished by work. So, to identify works as being productive or not, and to know which are of greater productivity, there must be an accurate scale for the various products and services. This scale is the societal value of the various products and services. In other words, it is the collective evaluation of the work spent and the service provided. Such an evaluation became necessary, because in the modern time, production for the purpose of exchange has replaced production for consumption. The situation now arises whereby virtually every person exchanges his production with other people’s production. The exchange is achieved by the existence of compensation for the commodity or service, so there must be an estimation of the value of the commodity in order that it can be exchanged. Hence, knowledge of the value in terms of what it is, is an essential factor in production and consumption i.e. an essential factor towards satisfying man’s needs, by using these means.

A cikin tarihin zamani, wannan ƙimar musayar an gano ta ta ɗaya daga cikin ƙimominta, kuma wannan nau'in ƙima ya zama mafi rinjaye. A cikin al'ummomin da suka ci gaba, ƙimar kayayyaki ba ta da alaƙa da juna, sai dai tana da alaƙa da wani kayan da ake kira kuɗi. Adadin musayar kaya ko hidima da kuɗi ana kiransa farashinsa. Don haka, farashi shi ne adadin musayar kaya ko hidima dangane da kuɗi. Saboda haka, bambancin da ke tsakanin ƙimar musayar da farashi shi ne: ƙimar musayar ita ce adadin musayar abu ɗaya da wani, ko wannan abu kuɗi ne, kayayyaki ne, ko hidimomi ne; yayin da farashi shi ne ƙimar musayar abu da kuɗi. Wannan yana nufin yana yiwuwa farashin dukkan kaya ya tashi a lokaci ɗaya, kuma duka su faɗi a lokaci ɗaya, alhali kuwa ba zai yiwu ƙimar musayar dukkan kayayyaki dangane da juna ta tashi ko ta faɗi a lokaci ɗaya ba. Haka kuma yana yiwuwa farashin kayayyaki su canza ba tare da hakan ya haifar da canji a ƙimar musayarsu ba. Don haka, farashin kaya yana ɗaya daga cikin ƙimominsa; a wata ma'ana, shi ne ƙimar kaya dangane da kuɗi kawai. Tun da farashi yana ɗaya daga cikin ƙimomi, yana da kyau a ɗauke shi a matsayin ma'auni don tantance ko abu yana da amfani ko babu, da kuma matakin amfaninsa. Saboda haka, ana ɗaukar kaya ko hidima a matsayin mai amfani ko mai fa'ida idan al'umma ta ƙididdige shi da wani takamaiman farashi. Matakin amfanin wannan kaya ko hidima ana aunawa ne da farashin da mafi yawan masu amfani suka amince su biya don mallaka ko amfani da shi, ko kayan noma ne ko na masana'anta, ko kuma hidima ce ta ɗan kasuwa, kamfanin sufuri, likita, ko injiniya.

In modern history, this value of exchange has been identified by one of its values, and this type of value has become predominant. In developed communities, the values of commodities are not related to each other but are related to a certain commodity called money. The exchange ratio of a commodity or a service with money is called its price. The price therefore, is the amount of exchange of a commodity or a service relative to money. Hence, the difference between the value of exchange and the price is that the value of exchange is the ratio of an exchange of one thing with another, whether that thing is money, commodities, or services; while the price is the exchange value of a thing with money. This means that it is possible that the prices of all goods rise at any one time, and all fall at any one time, whilst it is impossible that the exchange values of all commodities relative to each other rise or drop at any one time. It is also possible for prices of commodities to change without resulting in a change in their value of exchange. Therefore, the price of a commodity is one of its values; in other words it is the value of a commodity relative to money only. Since the price is one of the values, it is natural for price to be taken as a scale for deciding whether a thing is beneficial or not, and the degree of benefit of that thing. Therefore, the commodity or the service is considered as productive or beneficial if the society evaluates this particular commodity or service by a particular price. The degree of benefit of this commodity or service is measured by the price which the majority of the consumers agree to pay for possessing or utilising it, whether this commodity is an agricultural or industrial product, and whether the service is that of a trader, transportation company, doctor, or engineer.

Game da rawar da farashi ke takawa a samarwa, amfani da rabon kayayyaki, to, tsarin farashi ne ke tantance wanne daga cikin masu samarwa zai shiga gasar samarwa, wanda kuma za a hana. Haka nan, farashi ne ke tantance wanne daga cikin masu amfani zai biya bukatunsa, wanda kuma ba zai iya yin hakan ba. Kudin samar da wani kaya shi ne babban abin da ke ƙayyade yawan kayan da ake samarwa a kasuwa, yayin da amfanin kayan shi ne babban abin da ke ƙayyade bukatar kasuwa a kansa, kuma dukkansu ana auna su da farashi. Saboda haka, nazarin samarwa da bukata shi ne jigon tattalin arzikin Jari-hujja. Abin da ake nufi da samarwa shi ne samar da kasuwa, abin da kuma ake nufi da bukata shi ne bukatar kasuwa. Kamar yadda ba za a iya bayyana bukata ba tare da ambaton farashi ba, haka nan ba za a iya tantance samarwa ba tare da farashi ba. Duk da haka, bukata tana canzawa ta hanyar kishiyantar canjin farashi, watau idan farashi ya tashi, bukata tana raguwa, kuma idan farashi ya ragu, bukata tana karuwa. Wannan ya sha bamban da samarwa, wadda take canzawa daidai da farashi, watau yawan samarwa yana karuwa yayin da farashi ya tashi, kuma yana raguwa idan farashi ya fadi. A dukkan lokuta biyu, farashi ne yake da babban tasiri kan samarwa da bukata, wato yana da babban tasiri kan samarwa da amfani.

As for the role which the price plays in production, consumption, and distribution, it is the price mechanism that decides which of the producers will enter the production race and which will be excluded. In the same manner, price 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 governs its supply in the market, while the benefit of the commodity is the principal factor which governs the demand in the market for it, and both are measured by the price. Therefore, the study of supply and demand is the fundamental issue in the Capitalist economy.What is meant by the supply is the supply of the market, and what is meant by demand is the demand of the market. As demand cannot be defined without mentioning the price, supply too cannot be evaluated without the price. However, demand changes inversely proportional to the change in price i.e. if price increases, demand decreases, and if price decreases then demand increases. This is contrary to supply which changes directly proportional to the price i.e. the level of supply increases as the price increases and it drops as price decreases. In both cases, price has the greatest effect upon supply and demand, that is, it has the greatest effect upon production and consumption.

Tsarin farashi a ra'in masu jari-hujja (Capitalists) shi ne hanya mafi kyau ta raba kayayyaki da ayyuka tsakanin mutane a cikin al'umma, domin amfanin da mutum ke samu sakamakon ƙoƙarin da yake yi ne. Saboda haka, idan lada ba ta yi daidai da ƙoƙari ba, to babu shakka matakin samarwa zai ragu. Don haka, hanya mafi kyau ta raba kayayyaki da ayyuka a cikin al'umma ita ce wadda ke tabbatar da mafi girman matakin samarwa da zai yiwu. Wannan hanya ita ce hanyar farashi, wadda ake kira kuma tsarin farashi ko tsarin farashi (price mechanism). Suna ganin cewa tsarin farashi yana haifar da daidaiton tattalin arziki ta atomatik, domin yana ba masu amfani damar yanke shawara da kansu game da yadda za a raba albarkatun da al'umma ke da su a cikin ayyukan tattalin arziki daban-daban, ta hanyar buƙatar masu amfani da wasu kayayyaki da kuma kauce wa wasu. Saboda haka sukan kashe kuɗin shiga ta hanyar sayen abin da suke bukata ko abin da suke so. Misali, mai amfani wanda ba ya son giya zai nisanta kansa daga sayenta ya kashe kuɗin shigarsa a kan wasu abubuwa. Idan adadin masu amfani waɗanda ba sa son giya ya karu, ko kuma idan duka sun ƙi ta, to samar da giya zai zama ba mai riba ba saboda raguwar buƙata. Saboda haka, samar da giya zai tsaya ta halitta, kuma ƙa'ida iri ɗaya tana aiki ga sauran kayayyaki da ayyuka. Masu amfani da kansu ne ke ƙayyade matakin da irin samarwa ta hanyar kasancewa cikin 'yanci wajen yanke shawarar abin da za su saya da abin da za su bar. Ta hanyar farashin kansa ne ake raba kayayyaki da ayyuka, ko farashin yana samuwa ga masu samarwa ko a'a, kuma ko sun ba su farashin ko ba su ba.

The price mechanism in the view of the Capitalists is the ideal method of distribution of commodities and services amongst individuals in society, since the benefits are the result of the efforts which man expends. So, unless the compensation is equal to the effort, then, no doubt, the level of production will drop. Therefore, the ideal method to distribute commodities and services in a society is that which guarantees the highest possible level of production. This method is the price method which is also called the price system or the price mechanism. They consider that the price mechanism produces economic equilibrium automatically, since it gives the consumers the choice to decide for themselves the distribution of the resources owned by the society over the various economic activities, through the consumers demand for some commodities and their turning away from others. Hence they spend their income by buying what they need or what they like. 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 increased, or if all came to dislike it, then the production of wine becomes unprofitable due to decreasing demand. Thus, production of wine would stop naturally, and the same rule applies to other commodities and services. The consumers themselves define the level and kind of production by being left free to decide what to buy and what to leave. Via the price itself, the distribution of commodities and services occurs whether or not the price is available to the producers, and whether or not they give it to the producers.

Tsarin farashi shi ne ƙarfafawa ga samarwa, shi ne mai daidaita rarrabawa, kuma shi ne mahaɗin tsakanin mai samarwa da mai amfani, watau shi ne hanyar da ake samun daidaito tsakanin samarwa da amfani. Tsarin farashi shi ne ƙarfafawa ga samarwa, domin babban dalilin da yake sa mutum ya yi duk wani ƙoƙari ko sadaukarwa na samarwa shi ne ladan kuɗi da yake samu. Masana tattalin arzikin jari-hujja suna kawar da yiwuwar cewa mutum yana bada ƙoƙari saboda dalilin ɗabi'a ko ruhaniya. Dalilin ɗabi'a, idan sun amince da shi, suna danganta shi da ladan abin duniya. Suna ganin cewa mutum yana bada ƙoƙarinsa ne kawai don biyan bukatunsa da muradinsa na abin duniya. Wannan biyan bukatar yana faruwa ko dai ta hanyar amfani da kayayyakin da yake samarwa kai tsaye, ko kuma ta hanyar karɓar ladan kuɗi wanda ke ba shi damar samun kayayyaki da ayyuka da wasu suka samar. Tun da mutum yana dogara wajen biyan mafi yawan bukatunsa, idan ba duka ba, a kan musayar ƙoƙarinsa da na wasu, to biyan bukatu yana mayar da hankali ne kan samun ladan kuɗi saboda ƙoƙarinsa. Wannan ladan kuɗi yana ba shi damar samun kayayyaki da ayyuka, don haka ba ya mayar da hankali kan samun kayayyakin da yake samarwa da kansa. Saboda haka, ladan kuɗi, wato farashi, shi ne dalilin da yake sa mutum ya samar. Don haka farashi shi ne hanyar da take ƙarfafa masu samarwa su bada ƙoƙarinsu. Saboda haka farashi shi ne ƙarfafawa ga samarwa.

The price mechanism is the incentive for production, it is the regulator of distribution, and the link between the producer and the consumer i.e. it is the means which achieves equilibrium between production and consumption. The price mechanism is the incentive for production, because the principal motive for man to undertake any productive effort or sacrifice is his material reward. The Capitalist economists exclude the possibility that man expends effort for a moral or spiritual motive. The moral motive, when they do recognise it, is attributed to a materialist compensation. They consider that 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 He is not focused on obtaining the commodities which He produces. Therefore, the monetary reward, which is the price, is the motive for man to produce. Hence, the price is the means which motivates the producers to offer their efforts. Thus the price is the incentive for production.

Farashi shi ne ke daidaita rarraba abubuwa, domin mutum yana son ya biya dukkan bukatunsa gaba ɗaya, kuma yana ƙoƙarin samun kayayyaki da ayyukan da ke biyan waɗannan bukatu. Da a ce kowane ɗan Adam an bar shi cikin 'yanci ya biya bukatunsa, to ba zai tsaya ba har sai ya mallaki kuma ya cinye duk wani abu da yake so. Tun da kowane mutum yana neman wannan manufa guda, dole ne kowa ya tsaya wajen biyan bukatunsa a iyakar da zai iya musayar ƙoƙarinsa da ƙoƙarin wasu, watau a iyakar diyyar kuɗi da yake samu saboda ya kashe ƙoƙarinsa, wato a iyakar farashi. Saboda haka, farashi shi ne takurawa da ke aiki ta halitta don iyakance mutum wajen mallaka da cinyewa zuwa matakin da ya dace da kuɗin shigarsa. Don haka kasancewar farashi yana sa mutum yă yi tunani, yă auna, kuma yă bambanta tsakanin bukatunsa masu gasa da ke buƙatar biya, sai ya ɗauki abin da yake ganin ya zama dole, ya bar abin da yake ganin ba shi da muhimmanci sosai. Ta haka farashi yana tilasta mutum ya gamsu da biyan wasu bukatunsa a wani ɓangare kawai, domin yă iya biyan sauran bukatun da yake ganin ba su da muhimmanci kwata-kwata.

The price is the means which regulates distribution, because man likes to satisfy all of his needs completely and He strives to obtain the commodities and services which satisfy these needs. Had every human being been left free to satisfy his needs He would not stop short of possessing and consuming whatever commodity He likes. Since every man strives for this same aim, everybody has to stop in satisfying his needs at 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 i.e. at the limit of the price. Therefore, the price is the constraint which acts naturally to restrict man in his possession and consumption to a level which is proportional to his income. So the existence of the price makes man think, evaluate, and differentiate between his competing needs which require satisfaction, and He takes 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, so as to be able to satisfy the other needs which He considers no less important.

Saboda haka, farashi shi ne kayan aikin da ke daidaita rabon abubuwan amfani da mutane ke bukata. Farashi kuma yana daidaita rabon abubuwan amfani masu iyaka tsakanin masu saye da ke neman su. Bambancin kudin shiga tsakanin masu saye yana sa amfanin kowane mutum ya takaita ga abin da kudin shigarsa ya ba shi damar. Wannan yana sa wasu kayayyaki su takaita ga wadanda za su iya saye su kadai, yayin da amfani da wasu kayayyakin zai zama ruwan dare tsakanin mutanen da za su iya biyan farashi mai rahusa. Don haka, farashi zai zama mai daidaita rabon abubuwan amfani tsakanin masu saye, ta hanyar sanya farashi mai tsada ga wasu kayayyaki da hidimomi, da farashi mai rahusa ga wasu, da kuma ta hanyar dacewar farashi ga wasu masu saye fiye da wasu.

So, the price is the tool which regulates the distribution of utilities required by individuals. The price also regulates the distribution of limited utilities amongst the consumers who demand these utilities. The disparity in income of the consumers makes the consumption of each individual confined to that which his income allows. This makes some commodities confined to only those who can afford them, while the consumption of other commodities would become common amongst people who can afford the lower prices. Therefore, the price will become the regulator in distributing utilities amongst consumers by setting a high price for some commodities and services and a low price for others, and also by the suitability of the price to some consumers more than others.

Farashi yana samar da daidaito tsakanin samarwa da amfani, kuma shi ne hanyar haɗi tsakanin mai samarwa da mai amfani, domin mai samarwa wanda ke biyan buƙatun masu amfani yana samun lada ta hanyar riba. A gefe guda kuma, mai samarwa wanda masu amfani ba su karɓi kayayyakinsa ba, zai ƙare da asara. Hanyar da mai samarwa zai iya gano buƙatun masu amfani ita ce farashi. Idan masu amfani suna buƙatar wani kayan musamman, farashinsa zai tashi, kuma samar da wannan kayan zai ƙaru, domin biyan buƙatar mai amfani. Idan masu amfani sun juya daga siyan wani kayan musamman, farashinsa zai faɗi a kasuwa, don haka samar da wannan kayan zai ragu. Don haka, albarkatun da ake ware wa samarwa suna ƙaruwa yayin da farashi ya tashi, kuma suna raguwa yayin da farashi ya faɗi. Ta haka farashi shi ne kayan aikin da ke samar da daidaito tsakanin samarwa da amfani, kuma shi ne hanyar haɗi tsakanin mai samarwa da mai amfani, kuma wannan tsari yana faruwa ta atomatik. Saboda haka, a ra'ayin masu jari-hujja, farashi shi ne tushen da tattalin arziki ke kafuwa a kansa, kuma shi ne ginshiƙin tattalin arziki a gare su.

The price achieves equilibrium between production and consumption, and it is the link between the producer and the consumer, because the producer who fulfils the desires of the consumers is rewarded through profits. On the other hand, the producer whose products are not accepted by the consumers, would end up with losses. The method through which the producer can detect the desires of the consumers is the price. If the consumers demand any particular commodity its price will increase, and the production of that commodity will increase, in fulfilment of the consumer’s desires. If consumers turn away from buying a particular commodity, its price will drop in the market, and so production of this commodity will decrease. So, the resources assigned to production increase as the price increases, and decrease as the price decreases. In this way the price is the tool which achieves equilibrium between production and consumption, and it is the link between the producer and the consumer, and this process occurs automatically. Therefore, the price is the basis on which the economy is established in the view of the Capitalists, and it is the cornerstone of the economy to them.

Wannan taƙaitaccen bayani ne game da tsarin tattalin arziƙi a Jari-hujja, wanda ake kira tattalin arziƙin siyasa. Idan aka yi nazari sosai a kansa, za a iya nuna ƙarairayin tsarin tattalin arziƙin Jari-hujja ta fuskoki da dama.

This is a summary of the economic system in Capitalism, which is called the political economy. By studying it thoroughly, the falsehood of the Capitalist economic system can be shown from many aspects:

1. Haɗa Bukatu da Hanyoyin Biyan Su Tattalin arziki a tsarin jari-hujja yana nufin magance bukatun mutum da hanyoyin biyan waɗannan bukatu. Saboda haka, samar da kayayyaki da ayyuka, waɗanda su ne hanyoyin biyan bukatu, tare da rarraba waɗannan kayayyaki da ayyuka, ana ɗaukar su a matsayin batu ɗaya a idonsu. Ana ganin bukatu da hanyoyin biyan su a matsayin masu alaƙa da juna, har su zama batu ɗaya wanda ba za a iya raba su ba, kamar dai ɗaya daga cikinsu yana cikin ɗayan. Saboda haka, rarraba kayayyaki da ayyuka yana cikin batun samar da waɗannan kayayyaki da ayyuka. Bisa wannan, suna duba tattalin arziki daga kusurwa ɗaya wadda ta ƙunshi kayayyakin tattalin arziki da hanyar mallakar su, ba tare da raba tsakanin su ba kuma ba tare da bambance ɗayansu da ɗayan ba. Don haka, suna da ra'ayi ɗaya game da ilimin tattalin arziki da tsarin tattalin arziki ba tare da bambance tsakanin su ba. Duk da haka, akwai bambanci tsakanin tsarin tattalin arziki da ilimin tattalin arziki.

1. Mixing the Needs and the Means of Satisfaction Economy in Capitalism means to address man’s needs and the means of their satisfaction. Hence the production of commodities and services, which are the means of satisfying the needs, together with the distribution of these commodities and services are considered in their view, one subject. The needs and the means of their satisfaction are considered to be interrelated such that they are one subject, inseparable from each other, as if one of them is included within the other. So, the distribution of commodities and services is included in the subject of the production of these commodities and services. Thereupon, they look at the economy from one angle which includes the economic commodities and the method of their possession, without separation between them and without differentiating one of them from the other. Thus, they hold one view towards the economic science and the economic system without differentiating between them. However, there is a difference between the economic system and economic science.