Mutum yana ɗabi'a ta halitta ya yi ƙoƙari don samar da dukiyar da zai biya da ita buƙatunsa. Buƙatun mutum suna da yawa, kuma ba zai iya biyan su shi kaɗai ba, ba tare da sauran mutane ba. Saboda haka, ya zama dole mutum ya rayu a cikin al'umma wanda a cikinta zai musayar kayayyakin aikin da suka yi da wasu. Don haka, mutumin da yake rayuwa a cikin al'umma yana kashe ƙoƙarinsa wajen samar da abubuwa biyu: domin amfaninsa kai tsaye (amfani) da kuma domin musaya. Saboda buƙatunsa suna da yawa, ba ya kashe dukkan ƙoƙarinsa don amfanin kansa kawai, domin yana buƙatar dukiyoyin da ba su hannunsa. Ya zama dole ya amfana kai tsaye daga ƙoƙarin wasu, kamar buƙatarsa ta ilimi da magani da makamantansu.

Man rushes naturally to spend effort in producing the property by which He fulfils his needs. Man’s needs are numerous and He cannot meet them in isolation of other people. Therefore, it becomes inevitable that man lives in a society in which He exchanges with others the products of their efforts. Therefore, man who lives in a society spends his effort to produce both for his direct use (consumption) and for exchange. Because his needs are numerous, He does not spend all his efforts for his direct consumption only, for He is in need of properties which He does not have. It becomes necessary for Him to benefit directly from the efforts of others, as in his need for education and medicine and the like.

Saboda haka, nau'ikan dukiyoyin da mutum yake samarwa, duk da yadda suka bambanta kuma suka yawaita, ba su isa su biya dukkan buƙatunsa ba. Wannan saboda ba zai iya samar da abubuwan da ke biyan dukkan buƙatunsa da ƙoƙarinsa kaɗai ba. Maimakon haka, dole ne ya dogara ga ƙoƙarin wasu. Don haka sai ya musanya ƙoƙarinsa ko dukiyarsa da 'ya'yan ƙoƙarin wasu. Saboda haka, musayar ƙoƙarin mutane wajibi ne. Tunda wannan ƙoƙari na iya samun ladan wani ƙoƙari ko wata dukiya, sai ya zama wajibi a sami ma'auni da zai ayyana darajar dukkan 'ya'yan ƙoƙari, dangane da juna, domin a iya musayar su. Wannan ne ke ayyana darajar dukiyoyi, domin a iya musayar su da juna ko da aiki. Saboda haka, wajibi ne ma'aunin da ake amfani da shi wajen ayyana darajar ƙoƙari da ma'aunin da ake amfani da shi wajen ayyana darajar dukiyoyi su zama iri ɗaya, don a samu damar musayar dukiya da dukiya, musayar dukiya da ƙoƙari, da musayar ƙoƙari da ƙoƙari.

Therefore, the types of properties which man produces, however different and numerous they are, are not enough to fulfil all his needs. This is because He cannot produce by his own effort the things that fulfil all his needs. Rather He must depend on the efforts of others. So He has to exchange his effort or his property with the fruits of the others efforts. Therefore, the exchange of people’s efforts is necessary. Since these efforts may be recompensed by another effort or property it becomes necessary to have a measure that defines the values of all the fruits of efforts, relative to each other, in order that they may be exchanged. This defines the values of properties, so that they can be exchanged with each other or for labour. Therefore it is necessary that the measure used to define the value of efforts, and the measure used to define the value of properties is the same, so as to enable the exchange of properties with each other, the exchange of property with effort and the exchange of effort with effort.

Saboda haka, mutane sun amince da wani ladan kuɗi wanda ke ba su damar samun dukiyoyi da aikin da ake buƙata domin biyan buƙatunsu. Wannan ladan kuɗi, idan ya shafi kayayyaki, shi ne farashi, idan kuma ya shafi aiki, shi ne albashi. Wannan saboda, a musayar kayayyaki, lada ne ga kayan kansa, kuma a musayar aiki lada ne ga amfanin ƙoƙarin da mutum ya yi. Don haka, cinikayya da yarjejeniyar ɗaukar aiki suna da muhimmanci ga mutum, ko da yake babu wata alaƙa tsakanin ciniki da ɗaukar aiki sai dai cewa duk ma'amaloli ne tsakanin mutane a tsakanin ɗan Adam. Saboda haka ɗaukar aiki ba ya dogara da sayarwa (ciniki), kuma albashi ba ya dogara da farashi. Don haka kimar albashi ta bambanta da kimar farashi, kuma babu wata dangantaka tsakanin su. Wannan saboda farashi lada ne ga dukiya, don haka dole ne ya zama dukiya a madadin dukiya, ko an ƙididdige dukiyar da darajarta ko da farashinta. Albashi kuwa lada ne ga ƙoƙari, wanda ba lallai ba ne ya samar da dukiya; a maimakon haka, yana iya samarwa ko kuma ba zai samar ba. Amfanin ƙoƙari ba a iyakance shi ga samar da dukiya ba, domin akwai amfanin da ba dukiya ba wanda ke fitowa daga aiki. Saboda haka, ƙoƙarin da ake yi a noma, ciniki da masana'antu, ko wane irinsa ne kuma ko nawa ne, yana samar da dukiya kuma hakan yana ƙara arzikin ƙasa kai tsaye. Amma ayyukan da likita, injiniya, lauya, malami, da sauran irin waɗannan ayyuka ke bayarwa, ba sa samar da dukiya kuma ba sa ƙara arzikin al'umma kai tsaye. Idan wani mai masana'anta ya karɓi albashi, zai karɓe shi ne a madadin dukiyar da ya samar, amma idan injiniya ya karɓi albashi, ba zai karɓe shi a madadin wata dukiya ba, domin bai samar da wata dukiya ba. Saboda haka kimar farashi dole ne ta kasance a madadin dukiya. Wannan ya saba da ƙimanta amfanin da ke fitowa daga aiki, wanda ba dukiya ce ake mayarwa ba, face dai amfani ake mayarwa, kuma amfanin yana iya zama dukiya ko kuma ba zai zama ba. Ta haka ne sayarwa ta bambanta da ɗaukar ma'aikaci, farashi kuma ya bambanta da albashi dangane da ainihin ƙima. Amma bambancin sayarwa da ɗaukar aiki, da na farashi da albashi, ba ya nufin babu alaƙa tsakaninsu. Maimakon haka, bambancinsu yana nufin cewa ɗaukar aiki ba za a gina shi bisa sayarwa ba, haka kuma sayarwa ba a gina ta bisa ɗaukar aiki ba. Don haka ƙimantawar farashi ba ta dogara ga ƙimantawar albashi ba, haka ƙimantawar albashi ba ta dogara ga ƙimantawar farashi ba. Hakan kuwa saboda kafa ɗayansu bisa ɗayan yana kai ga farashin kayayyakin da ma'aikaci ke samarwa suna sarrafa albashin da yake karɓa, alhali farashin kayayyaki yana sarrafa mai ɗaukar aiki, ba ma'aikaci ba. Idan aka bar farashi ya sarrafa ma'aikaci, to wannan zai kai ga mai ɗaukar aiki ya sarrafa ma'aikaci, har ya rage albashi ya kuma ƙara shi duk lokacin da ya so, da sunan faɗuwa da tashin farashi, abin da ba a halatta ba. Wannan saboda albashin ma'aikaci yana nan ne a madadin amfanin aikinsa, don haka albashinsa yakan yi daidai da darajar amfaninsa, kuma bai kamata a haɗa shi da farashin kayayyakin da yake samarwa ba. Ba gaskiya ba ne a ce tilasta mai ɗaukar aiki ya biya albashin da aka ƙayyade, lokacin da farashin kaya ya faɗi, yana kai shi ga asara, kuma saboda haka yana sa a kori ma'aikaci. Wannan yana faruwa ne kawai idan farashin kayan ya faɗi a dukkan kasuwa. Saboda haka, wannan al'amari ana barinsa ga ƙimantawar masana, domin amfanin ma'aikaci, ba a barin shi ga mai ɗaukar aiki ba. Wannan saboda masana suna la'akari da cikakken amfanin aiki gabaɗaya, ba su duba wani lamari ɗaya kawai ba. Saboda haka, ƙiyasin ladan aiki ba ya dogara ne da farashin kayan da aka yi aikin a kansa ba, sai dai ana tantance shi ta hanyar ƙiyasin ƙwararru.

Bugu da ƙari, haɗa ɗaukar ma'aikata da sayarwa, da sayarwa da ɗaukar ma'aikata, yana sa farashin kayayyakin da ma'aikaci yake buƙata ya zama yana sarrafa albashinsa, alhali kuwa farashin kayayyakin da ma'aikaci yake buƙata ya kamata ya sarrafa abincin ma'aikaci, ba albashinsa ba. Don haka idan aka bai wa farashin kayayyakin da aiki yake buƙata iko a kan albashinsa, hakan zai sa abincin ma'aikaci ya zama nauyin da ya rataya a wuyan mai daukar aiki, wanda dole ne ya tabbatar da shi. Duk da haka, abincin kowane mutum yana cikin al'amuran da Gwamnati ke da alhakin kula da su, ba mai daukar aiki ba. Haka kuma, ba a halatta a danganta abincin ma'aikaci da abin da yake samarwa ba, domin ma'aikaci na iya zama mai rauni a jiki, ba zai iya samar da abu sai kaɗan ba, wanda bai kai bukatarsa ba. Idan aka danganta albashinsa da abin da yake samarwa, za a hana shi rayuwa mai kyau, kuma wannan abu ba a halatta shi ba. Saboda haka, dole ne a tabbatar da haƙƙin rayuwa ga kowane mutum daga cikin 'yan ƙasa, ko ya samar da yawa ko kaɗan, ko ya iya ko bai iya samarwa ba. Don haka ana ƙididdige albashinsa bisa darajar amfanin da yake bayarwa, ko albashin ya isa biyan bukatunsa ko bai isa ba.

Moreover, building hiring upon selling, and selling upon hiring leads to the prices of commodities needed by the worker controlling his wage, though the prices of his needed commodities should control the sustenance of the worker, and not his wage. So if the prices of the commodities needed by the labour were given control over his wage, it would make the sustenance of the worker a duty upon the employer, which He has to secure. However, the sustenance of every person is a part of his affairs which have to be cared for by the State, not by the employer. It is also not allowed absolutely to link the sustenance of the worker with his production, as the worker could be of a delicate body and not able to produce but a little, which is below his need. So if his wage is linked to that which He produces then He will be deprived of a decent livelihood, a matter which is not allowed. Thus the right of livelihood has to be secured for every person of the citizens whether He produces much or little, and whether He was able or unable to produce. Therefore, his wage is assessed by the value of his benefit, whether his wage was enough to meet his needs or not.

Bu hanyar, ba daidai ba ne a kimanta albashin ma'aikaci ta hanyar farashin kayayyakin da yake samarwa, ko kuma ta farashin kayayyakin da yake bukata. Saboda haka, ba daidai ba ne a gina hayar aiki a kan sayarwa, ko a gina sayarwa a kan hayar aiki; wato ba a halatta a gina ɗayansu a kan ɗayan ba. Don haka, ba a halatta a gina albashi a kan farashi ba, haka kuma ba a halatta a gina farashi a kan albashi ba. Wannan saboda kimanta albashi wani al'amari ne daban da kimanta farashi; kuma kowannensu yana da abubuwa na musamman da la'akari na musamman, waɗanda ke da iko a kan kimantawar. Ana kimanta albashi ta hanyar amfanin da aikin yake haifarwa, don haka kimantawar tana kasancewa ne ta amfanin kawai ba ta aikin ba, duk da cewa amfanin da aka samar yana faruwa ne saboda ƙoƙarin da mutum ya yi. Ƙwararru suna kimanta albashi ta wannan amfani, bisa ga yadda ake amfani da shi. Kimantawar albashi ba ta dawwama; a maimakon haka tana da alaƙa da lokacin da aka amince da shi, ko kuma da aikin da aka amince za a yi. Da zarar lokacin ya ƙare ko aikin ya cika, sai a fara sabuwar kimantawar albashi, ko dai ta bangarorin biyu da suka yi yarjejeniya ko kuma ta ƙwararru, wajen kimanta albashin daidai da shi. Lokacin zai iya zama kullum, kowane wata, ko kowace shekara.

In this way, it is wrong to estimate the wage of the worker by the prices of the commodities that He produces, or by the prices of the commodities that He requires. So it becomes wrong to build the hiring upon selling and selling upon hiring; i.e. it is not allowed to build one of them upon the other. Therefore, it is not allowed to build the wage upon the price, nor the price upon the wage. This is because the estimation of the wage is a matter different from the estimation of the price; and each of them has particular factors and special considerations, which have control over the estimation. The wage is estimated by the benefit that the effort produces, so the estimation is only by the benefit and not by the effort, though the benefit produced is due to the effort spent by the person. The experts estimate the wage by this benefit, according to its utilisation. The estimation of the wage is not permanent; rather it is linked to the period agreed upon, or to the job which is agreed to be performed. Once the period finished or the work is accomplished, a new estimation of the wage starts, whether by the two contracting parties or by the experts, in estimating the equivalent wage. The period could be daily, monthly or annually.

Farashi shi ne ƙimar musayar da ke tsakanin adadin kuɗi da adadin kayayyaki masu daidai da juna. Don haka farashi shi ne kuɗin da ake bayarwa a madadin raka'a ɗaya ta wani kaya a wani lokaci. Dangane da kimantawarsa, kasuwa ce ke tsaida shi ta dabi'a bisa bukatar mutane ga wannan kaya. Gaskiya ne cewa za a iya kimanta farashi ta hanyar girman bukatar mai saye ga kayan, don haka sai ya karɓe shi da kowane farashi. Haka kuma za a iya kimanta shi ta hanyar girman bukatar mai sayarwa, don haka sai ya sayar da shi da duk abin da farashinsa ya kasance. Amma wannan ba a halatta shi ba; yana da haɗari ga al'umma kuma ba za a yarda da shi ba. Wannan shi ne abin da ake kira Ghuban (zamba). Saboda haka, abin da ke da muhimmanci a wannan yanayi shi ne abin da masu sayarwa da masu saye a kasuwa suka yanke, ba abin da takamaiman mai sayarwa da mai saye da suke yarjejeniya a kai ba. Wato, farashi shi ne ƙimar kaya wadda kasuwa ta kimanta. Saboda haka karɓar farashin da kasuwa ta ƙayyade wajibi ne ga mai saye, kuma karɓarsa wajibi ne ga mai sayarwa. Abin da ya ƙayyade wannan farashi kuma ya tilasta wa mai sayarwa da mai saye karɓarsa shi ne buƙatar amfanin kayan a cikin al'ummar da aka sayar da shi a cikinta, ba tare da la'akari da kuɗin samar da shi ba. Don haka, kimanta farashi ya bambanta da kimanta albashi, kuma babu wata alaƙa tsakanin kimantawa biyu. Kimanta albashi ba ya dogara ga kimanta farashi. Farashi kawai buƙatar kaya ce ke ƙayyade shi, tare da la'akari da ƙarancin kayan a kasuwa a matsayin wani abu da ke cikin wannan kimantawa. Ba za a iya auna farashi da kuɗin samarwa ba, domin farashi na iya zama ba daidai da kuɗin samarwa ba, saboda yana iya zama ƙasa ko ya fi yawa dangane da yanayi a gajeren lokaci. Amma a dogon lokaci, daidaituwa takan faru ta dabi'a tsakanin farashin da kasuwa ta ƙayyade da kuɗin samarwa. Duk da haka, wannan ba ya sa albashi ya kasance da alaƙa da farashin kayan, domin masu saye da masu sayarwa, a gajeren lokaci da kuma a dogon lokaci, ba sa duba kuɗin da kayan ya ci a lokacin da suke cinikinsa. Maimakon haka, farashinsa a dukkan lokuta biyu ana ƙayyade shi ne ta hanyar buƙatar kayan, tare da la'akari da abin da ya shafi ƙarancinsa a kasuwa.

The price is the ratio of exchange between the quantity of money and the quantity of equivalent goods (commodities). So the price is the money given in return for a unit of a certain commodity at a certain time. In regard to its estimation, it is decided naturally by the market based upon the need of the people for that commodity. It is true that the price could be estimated by the extent of the need of the buyer for the commodity, so He takes it whatever it’s price. It could also be estimated by the amount of the need of the seller, so He sells it whatever is its price. However this is not allowed; it is dangerous for the society and must not be permitted. This is what is called Ghuban (fraud). Therefore, what matters in this situation is what the sellers and buyers in the market decide and not what the (particular) contracting seller and buyer agree upon. In other words, the price is the value of the commodity estimated by the market. So the acceptance of the buyer of the price defined by the market is compulsory, and the acceptance of the seller of the price defined by the market is compulsory. The matter that defined this price and forced the seller and the buyer to accept it is the demand for the benefit of the commodity in the society in which it was sold, irrespective of its production costs. Therefore, the estimation of the price differs from the estimation of the wage, and there is no relationship between the two estimations. So, the estimation of the wage is not based on the estimation of the price. The price is only defined by the demand for the commodity, taking the shortage of the commodity in the market as a factor in this estimation. The price cannot be measured by the cost of production, as the price may not be equal to the production costs, since it could be less or could be more according to the circumstances in the short term. But in the long term, a balance occurs naturally between the price defined by the market and the production costs. However this does not make the wage linked to the commodity’s price, as the buyers and the sellers, in the short and long terms, do not look at the cost of the commodity when they trade it. Rather its price in both cases is defined by the demand for the commodity, taking into consideration the factor of its scarcity in the market.

Masu jari-hujja (Capitalists) da 'yan Kwaminisanci (Communists) sun saba wajen kimanta albashin ma'aikaci har suka zama masu adawa da juna. Masu jari-hujja suna ba ma'aikaci albashin dabi'a, wato, a ra'ayinsu, abin da ma'aikaci yake bukata na rayuwa a mafi karancin matsayinsa. Suna kara wannan albashi yayin da kudin rayuwa ya karu fiye da wannan mafi karancin matsayi, kuma suna rage shi idan kudin rayuwa ya ragu. Don haka, ana kimanta albashin ma'aikaci bisa ga kudin rayuwa, ba tare da la'akari da amfanin da aikinsa ya samar wa mai aiki da al'umma ba. Abin da ma'aikata ke karba na albashi a Turai da Amurka, a matsayin masu jari-hujja, gyara ne ga tsarin jari-hujja ta hanyar ba ma'aikaci fiye da hakkinsa da fiye da abin da 'yancin mallaka ya ba shi. Duk da wannan gyara, abin da ma'aikaci ke karba har yanzu yana a mafi karancin matsayin rayuwa, wanda ba tare da shi ba ba zai iya rayuwa face cikin kunci ba. Daga cikin dalilan da suka sa matsayin rayuwa ya tashi a Turai da Amurka, mafi karancin albashin da ma'aikaci ke samu ya karu, wanda ke nuna cewa ya fi kyau, duk da haka bai kai daidai da abin da ya samar ba. Saboda haka, kimanta albashin ma'aikaci a Turai da Amurka, duk da cewa ba ya sa ma'aikaci ya zama matalauci idan aka kwatanta da sauran kasashe, kuma yana ba shi damar biyan bukatunsa na asali da wasu daga cikin abubuwan jin dadi, idan aka kwatanta shi da matsayin rayuwa a al'ummar da yake zaune a cikinta, yana da kasa sosai. Duk da karin matsayin rayuwa da ma'aikata ke samu a Turai da Amurka, kimanta albashi a can, da kuma a dukkan kasashen masu jari-hujja, har yanzu yana a mafi karancin matsayin rayuwa idan aka kwatanta da al'ummarsu.

Capitalists and Communists differed in estimating the wage of the worker to the point that they became contradictory. Capitalists give the worker the natural wage which is, in their view, that which the worker needs of the living means at their minimum standard. They increase this wage as the living costs increase over this minimum standard, and they reduce the wage if the living costs decrease. Hence the wage of the worker is estimated according to the living costs irrespective of the benefit which his effort produced for the employer and the society. Whereas, what the workers take of wages in Europe and America as Capitalists states, is an amendment of the Capitalist system by giving the worker more than his rights and more than that which the freedom of ownership gives him. Despite that amendment, that which the worker takes is still at the minimum standard of living, without which He can’t live except in discontent. Raising the level of living in Europe and America allows the minimum standard of wage the worker receives, showing Him to be better off, however He does not take equal to what He produces. So the estimation of the wage of the worker in Europe and America, though it does not make the worker poor compared with other countries, and enables Him to fulfil his basic needs and some of his luxuries is, compared with the standard of living in the community in which He lives, relatively low. Despite raising the standard of living of workers in Europe and America, the estimation of the wage there, and in all Capitalist countries, is still at the minimum standard of living compared with their society.

Duk da haka, muddin ana ƙayyade albashin ma'aikaci bisa abin da yake buƙata na hanyoyin rayuwa a mafi ƙanƙantar matsayinsa, to mallakar ma'aikata za ta kasance iyakantacciya ga adadin da suke buƙata don biyan bukatunsu, a mafi ƙarancin matsayinsu idan aka kwatanta da al'ummar da suke zaune a cikinta. Wannan kuwa ba ya canzawa ko rayuwarsu ta kasance don biyan bukatun asali kawai, kamar yadda lamarin yake ga ma'aikata a ƙasashen da ilimi ya koma baya (kamar ƙasashen Musulunci), ko kuma don biyan bukatun asali da abubuwan jin daɗi, kamar yadda lamarin yake ga ma'aikata a ƙasashen da ilimi ya ci gaba (kamar Turai da Amurka). Mallakar ma'aikaci a dukkan irin waɗannan ƙasashe tana iyakance ga mafi ƙarancin matsayin rayuwa dangane da al'ummar da yake rayuwa a cikinta, ko matsayin rayuwar ya yi tsayi ko ƙasa. Haka lamarin yake, muddin ana ƙayyade albashin bisa abin da ma'aikaci ke buƙata na hanyoyin rayuwa a mafi ƙarancin matsayinsu.

However, as long as the estimation of the wage is dictated by what the worker needs of means of living at their minimum, it will result in the ownership of the workers being limited to the amount they require to meet their needs, at their minimum standard compared with the community among which they live. This is regardless of whether their living was to meet their basic needs only, as is the case of workers in the intellectually declined countries (like the Islamic countries), or to meet their basic needs and luxuries, as is the case of workers in the intellectually progressed countries (like Europe and America). The ownership of the worker in all such countries is limited to the minimum standard of living in relation with the community among which He lives, whether the standard of living is high or low. This is the case, as long as the estimation of the wage is dictated by what the worker needs of the means of living at their minimum standard.

Shugabannin Kwaminisanci suna ganin cewa aikin da ma'aikaci ya yi shi ne babban abin da ke samar da kayan masarufi da kammala kera shi; don haka aiki, ko ikon yin aiki, yana taka muhimmiyar rawa wajen samar da kayan masarufi. Saboda haka, Kwaminisanci suna ganin cewa aikin ma'aikaci shi ne tushen samarwa, don haka albashin ma'aikaci yana daidai da abin da ya samar, kuma dukkan kudaden samarwa ana danganta su ga abu guda, wato aiki. Wannan, ba shakka, kuskure ne kuma ya saba wa hakikanin abubuwa. Hakikanin gaskiyar da ake iya gani ita ce, dukiyar da ke cikin halitta, wadda Allah (SWT) ya halitta, ita ce tushen darajar kayan masarufi; kudaden da ake kashewa don ƙara amfanin wannan dukiya ko don samar da amfani a cikinta, tare da aiki, su ne abubuwan da suka canza ta zuwa siffar da take ba da wani amfani na musamman. Saboda haka, mayar da aiki a matsayin tushe kuskure ne kuma yana saba wa hakikanin abubuwa. Haka kuma, daidaita kayan da aka samar da albashin ma'aikaci yana nufin soke kayan farko da kudaden da aka kashe wajen samar da shi, waɗanda da za a iya kashe su ta hannun wani ma'aikaci wanda ya riga ya karɓi albashi a kansu. Don haka ma'aikacin da ke yanzu bai samar da kayan masarufin ba, kuma samarwar ba a danganta ta gaba ɗaya ga aikinsa ba, har a ba shi kayan a matsayin albashinsa.

The Communists consider that the work, which the employee carried out, is the main factor in producing the commodity and completing its manufacture; so the work, or the ability to work, plays an essential role in producing the commodity. Thereupon, Communists consider the work of the employee is the basis of production, so the wage of the employee is equal to what He produces, and all the production costs are attributed to one element, which is the work. This is, of course, wrong and in disagreement with the reality. The tangible reality is that property in the universe, (which is created by Allah (swt)), is the basis of the value of the commodity; the costs spent on increasing the benefit of that property or in creating a benefit in it, together with the work, are the elements which transferred it to the form by which it provides a certain benefit. Hence making the work as the basis is wrong and contradictory to the reality. Moreover, making the produced commodity equal to the wage of the employee is an invalidation of the raw material and the costs spent on its production, which could have been spent by another employee who already took a wage for it. So the current employee did not produce the commodity, and the production is not attributed solely to his work, in order to be given the commodity as his wage.

ولكن إذا افترضنا أن المقصود بالعامل هو العامل بصفة عامة، فإن المادة الخام التي خلقها الله (سبحانه وتعالى) تظل باقية (كجزء من المنفعة)، ومن غير الصواب اعتبارها غير موجودة وغير محسوبة. وعلاوة على ذلك، فإن النظر إلى العامل بمعناه العام عند تقدير الأجرة خطأ، لأن العمال أشخاص معينون، والأجرة إنما تكون لهؤلاء الأشخاص. فاعتبار العامل بصفة عامة لا يؤدي إلى تقدير الأجرة، بل يؤدي إلى إلغاء الأجرة وإلغاء الملكية، وهو أمر يتناقض مع طبيعة الإنسان. كما أنه تصور خاطئ لا حقيقة واقعية له.

However if we assume that what is meant by the worker a worker in general, then the raw material which Allah (swt) created still remains (as part of the benefit) and it is improper to be considered as not existent and not accounted for. Moreover, considering the worker in general terms for estimation of the wage is wrong, because the workers are designated persons and the wage is but for these persons. So considering the worker in general does not lead to estimation of the wage, rather it leads to the abolition of the wage and the abolition of ownership, a matter which contradicts with man’s nature. It is also an incorrect thought that has no tangible reality.

Hakikanin abin da ake gani ya nuna cewa mutum yana gaggawar biyan bukatunsa da kansa; saboda haka yana ƙoƙari ya samo kayayyaki daga duniya, ko daga wani mutum, ko kuma ta hanyar haɗa wani ɓangare na ƙoƙarinsa da abubuwan da ke cikin duniya, ta yadda dukiyar za ta dace da biyan bukatunsa. Saboda haka, ra'ayin Kwaminis cewa darajar albashin ma'aikaci daidai take da kayan da ya samar ba daidai ba ne; haka kuma, ayyana albashi a matsayin daidai da abin da ya samar banda kayan farko (ɗanyen abu) ba daidai ba ne. Wannan saboda kayan aikin da ma'aikaci ya yi amfani da su da kuɗaɗen da ya kashe sun taimaka wajen samar da kayan, amma ba wani ɓangare ne na aikin ma'aikacin ba. Idan aka ɗauke su a matsayin wani ɓangare na aikin ma'aikata bisa la'akari da aiki gaba ɗaya, hakan zai kai ga soke albashi, wanda kuwa ba daidai ba ne, kamar yadda aka tattauna a baya.

The tangible reality indicates that man rushes to fulfil his needs by himself; thus He strives to obtain products from the universe, or from another person, or by attaching some of his effort to the things which exist in the universe, so that the property becomes suitable to fulfil his needs. Therefore, the Communist’s theory of the estimation of the wage of the worker as being equal to the commodity He produced is wrong; and defining the wage as equal to what He produced excluding the raw material is wrong also. This is because the tools which the worker used and the expenses He spent have contributed to forming the commodity, yet they are not a part of the worker’s work. If they were considered as a part of the workers’ work looking at work in general, this leads to abolition of the wage which is wrong as was discussed previously.

Ujrar ma'aikaci ba ta da alaƙa da kayan da yake samarwa, ko da darajarsa ko farashinsa. Maimakon haka, tana da alaƙa da amfanin da ƙoƙarinsa ya samarwa mutum da al'umma, ko wannan amfani yana cikin kayan farko, kamar naman kaza da tuffa, ko yana cikin gudummawar ma'aikaci ga aikin, kamar a injin tururi. Saboda haka, kimanta ujra yana da alaƙa da amfani, ba da kayan da yake samarwa ba. Don haka, takaita ujrar ma'aikaci zuwa wani iyaka, duk girmansa, kuskure ne kuma yana sabawa gaskiyar abin da ake gani. Ya isa a san ujrar, maimakon a ayyana ta da wani iyaka. Saboda haka, ka'idar kimanta ujra da masu jari-hujja, da 'yan kwaminisanci, da 'yan gurguzu ke amfani da ita kuskure ce kuma tana sabawa gaskiya. Hakan kuma yana haifar da rikici a cikin alaƙoyin da ke tasowa tsakanin mutane a lokacin aiki don biyan bukatunsu.

The worker’s wage is not linked with the commodity, whether its value or its price. Rather it is linked with the benefit which his effort provided to the individual and the community, whether this benefit exists in the raw material, like the mushroom and the apple, or it exists in the worker’s contribution to the work like in the steam engine. Thus the estimation of the wage is linked with the benefit not with the commodity which He produces. Therefore, limiting the worker’s wage by a certain limit, whatever its scale, is wrong and contradicts to the tangible reality. It is sufficient that the wage be known rather than defined by a certain limit. Thereupon, the theory of the wage estimation used by the Capitalists, the Communists, and the Socialists is wrong and contradicts the reality. It also causes disruption in the relationships which necessarily arise among the people during the work for fulfilling their needs.

Wannan bambancin a kimanta albashin ma'aikaci yana samuwa ne saboda bambancin da suke da shi wajen ayyana ma'anar darajar kaya, watau wajen bayyana darajar kayan. Wasu daga cikin 'yan Jari-hujja sun ayyana darajar a matsayin daidai da abin da kayan ke kashewa na lokaci, ƙoƙari da kayan masarufi. Misali, injin tururi ana kimanta shi fiye da keke. Ana ɗaukar wannan daraja bisa ga ƙarancin waɗannan kayan a wurinsu. Wasu kuma sun ce darajar kowane abu tana dogara ne da amfaninsa, watau da iyawarsa ta biyan buƙatu. Wasu kuma sun ce darajar kowane kaya tana dogara ne da adadin aikin da aka kashe wajen samar da shi, baya ga adadin aikin da aka kashe wajen samar da injuna da kayan aikin da ake amfani da su a cikin tsarin samarwa. Ra'ayi na baya-bayan nan, (wanda ake kira ‘ka'idar amfani na gefe’), yana duba darajar daga mahangar mai samarwa da mai amfani tare, watau daga mahangar samarwa da buƙata, don haka yana dogara ne da samarwa da buƙata. Saboda haka amfani na gefe yana sarrafa buƙata, watau shi ne mafi ƙarancin amfanin kayan wajen biyan buƙata, ta yadda ƙwazon biyan buƙatar bayan wannan iyaka na gefe yana raguwa ko kuma ya zama cutarwa. Haka kuma kuɗin samarwa na gefe yana sarrafa samarwa, watau su ne aikin ƙarshe da aka kashe wajen samar da kayan, ta yadda kashe ƙarin aiki a samarwa ya zama asara. Don haka darajar tana canzawa ta yadda take kiyaye daidaito tsakanin waɗannan al'amura biyu.

This difference in estimating the wage of the worker is due to their differences in assigning the meaning of the value of the commodity i.e. in defining the value of the commodity. Some of the Capitalists defined the value as equal to what the commodity costs of time, effort and raw materials. As an example, the steam engine is evaluated more than the bicycle. This value is considered according to the scarcity of these commodities to them. Others said that the value of a thing depends on its benefit i.e. on its ability to fulfil the needs. Others said that the value of any commodity depends on the amount of work spent in its production, in addition to the amount of work spent in producing the machinery and tools used in the production process. The most recent theory, (called the ‘marginal utility theory’), looks at the value from the viewpoint of the producer and consumer together i.e. from the viewpoint of supply and demand, thus depending on the supply and demand. Thus the marginal benefit controls the demand i.e. it is the minimum limit of the commodity’s benefit for fulfilling the need, such that the keenness for fulfilment after this marginal limit diminishes or becomes harmful. While the marginal costs of production control the supply i.e. they are the last amount of work spent in producing the commodity such that spending any more work in production becomes a loss. Thus the value fluctuates such that it maintains a balance between these two phenomena.

Dangane da daraja bisa ga ra'ayin 'yan Kwaminisanci, Karl Marx ya ambata cewa tushen daraja kaɗai shi ne aikin da aka kashe wajen samar da kayan, kuma mai jari-hujja yana sayen ƙarfin ma'aikaci da albashin da bai wuce abin da yake buƙata ba don ya rayu kuma ya iya aiki. Sannan yana amfani da wannan ƙarfi wajen samar da kayayyaki waɗanda darajarsu ta zarce sosai albashin da yake biyan ma'aikacin. Marx ya kira bambancin tsakanin abin da ma'aikaci ya samar da abin da ake biyansa a zahiri da 'ƙarin daraja' (surplus value). Ya bayyana cewa wannan ƙarin daraja yana wakiltar adadin da masu gidaje da 'yan kasuwa suke kwace daga haƙƙin ma'aikaci a ƙarƙashin sunan riba, fa'ida da ribar jari, waɗanda shi, ba shakka, bai amince da halaccinsu ba.

With regard to the value according to the Communists, Karl Marx mentioned that the only source of the value is the work spent in its production, and that the Capitalist financier buys the power of the employee for a wage which is not more than He needs to stay alive and able to work. Then He exploits this power to produce commodities whose values greatly exceed the wage which He pays to the employee. Marx called the difference between what the worker produces and what is really paid to Him ‘the surplus value’. He stated that this surplus value represents the amount which landlords and businessmen usurp of the worker’s rights under the name of the revenue, profit and the capital interest whose legality He of course, did not acknowledge.

Gaskiyar magana ita ce darajar kowace kaya ita ce yawan amfaninta, la'akari da abin da ke cikinta na karancinta (ƙarancinta). Ko da yake aiki hanya ce ta samun wannan amfani, ko hanyar samar da shi, ba a la'akari da shi kwata-kwata idan aka musayar wannan kaya da wata, ko idan ana amfani da ita. Saboda haka, ra'ayin gaskiya game da kowace kaya shi ne ra'ayin amfaninta, la'akari da sashin karancinta, ko wannan kaya mutum ya mallake ta tun farko kamar daga farauta, ko ta musaya kamar ciniki. Babu banbanci a kan wannan al'amari a cikin al'ummar Moscow, al'ummar Paris da al'ummar Madina. Wannan saboda mutum a ko'ina, idan yana neman samun wata kaya, yana auna yawan amfanin da ke cikinta, yana la'akari da karancinta a kasuwa. Wannan ita ce darajar kaya kamar yadda mutane suke kallonta, wadda ita ce darajarta ta gaskiya.

The fact is that the value of any commodity is the amount of its benefit, taking into consideration the factor of its scarcity (shortage). Though work is a means to obtain this benefit, or a means to produce it, it is not considered at all when this commodity is exchanged with another, nor when using it. Therefore the true view for any commodity is the view of its benefit, taking into consideration the element of its shortage, whether this commodity was possessed by man initially like from hunting, or by exchange like trading. There is no difference regarding this matter in the society of Moscow, the society of Paris and the society of Madinah. This is because man everywhere, when He strives to obtain a commodity assesses the amount of benefit that exists in it, taking in to account its shortage in the market. This is the value of the commodity as men view it, which is its true value.

Amma ainihin darajar kayayyaki ana kiyasta ta ne ta yawan musayarsu da wani abu, ko kaya ne ko kuɗi. Wannan daraja, a wannan ma'ana, tana ci gaba da kasancewa daidai duk da canjin lokaci, wuri da yanayi. Dangane da farashin kaya kuwa, shi ne adadin kuɗin da ake bayarwa a musayar raka'a ɗaya daga cikin wannan kaya a wani lokaci, wani wuri da cikin wasu yanayi. Wannan adadi yana canjawa yayin da lokaci, wuri da yanayi suka canja. A takaice, farashi shi ne ƙimar musaya tsakanin adadin kuɗi da adadin kayan da suka yi daidai da shi.

But the actual value of the commodity is estimated by the amount of its exchange with another thing, whether a commodity or money. This value, by this sense, remains constant despite the change of time, place and circumstances. With regard to the price of the commodity, it is the amount of money which is given in exchange of one unit of this commodity in a certain time, certain place and in certain circumstances. This amount changes as the time, place and circumstances change. In other words, the price is the ratio of exchange between the amount of money and the equivalent amount of commodities.

Ta haka, idan mutum ya auri mace, ya sanya a matsayin wani ɓangare na sadakinta wata kabad da aka siffanta, ya ambaci darajarta a matsayin dinare hamsin, sannan ya ba ta ita a ƙarshe, to darajar kabad ɗin ta tabbata ta hanyar karɓarta da ta yi a matsayin kaya. Idan daga baya ya karɓe ta daga hannunta, ta kuma kai ƙara a kansa saboda ita, to dole ne ya mayar mata da kabad ɗin kanta, ba farashinta ba. Idan kuma aka tabbatar cewa kabad ɗin ta lalace, ko kuwa ya yi iƙirarin cewa ta lalace, to ya kamata ya biya ta dinare hamsin, domin wannan ita ce darajar kabad ɗin, ko kabad ɗin irinta a lokacin shari'a ya fi dinare hamsin ko ya gaza, domin wannan ita ce ainihin ƙimarta da aka kiyasta. Ba a la'akari da farashin kabad irinta ba. Wannan ya bambanta da yanayin da za a ce a cikin kwangilar aure an ambaci cewa farashin kabad ɗin dinare hamsin ne, kuma mijin ya ba matarsa kabad ɗin a ƙarshe. A nan idan ya karɓe ta daga hannunta, ta kuma kai ƙara a kansa saboda ita, zai sami zaɓi: ya mayar mata da kabad ɗin, ko ya biya ta farashinta (dinare hamsin), ko kuwa ya sayi mata wata kabad da dinare hamsin, ko kabad ɗin a lokacin shari'a ya fi dinare hamsin ko ya gaza. Don haka wajibi ne ya ba ta kabad wanda farashinsa dinare hamsin a kowane lokaci.

So if a person married a woman and made, as a part of her dowry, a certain described cupboard, and He mentioned its value as fifty dinars, and He eventually handed it to her, then the value of the cupboard had been designated through her receiving it as a commodity. If He later took it from her and she brought a lawsuit against Him over it, then He has to hand over to her the cupboard itself not its price. If the cupboard was proved to be damaged, or He alleged that it was damaged, then He should pay her fifty dinars, because this is the value of the cupboard whether the identical cupboard at that time of the court case was more or less than fifty dinars, because this is its actual estimated value. The price of an identical cupboard is not considered. This is different than the case if it were mentioned in the marriage contract that the price of the cupboard was fifty dinars and the husband eventually handed the cupboard to his wife. Then if He took it from her and she brought a lawsuit against Him over it, He would have the choice to hand the cupboard to her or to pay her its price (fifty dinars), or to buy her another cupboard with fifty dinars (whether the cupboard at the time of the court case was more or less than fifty dinars.) So He is obliged to hand to her a cupboard whose price is fifty dinars at all times.

Wannan saboda darajar kayan ba ta canjawa, sai dai farashinsa ne yake canjawa. Don haka ainihin darajar kayan shi ne adadin musayarsa a lokacin ƙiyasi, kuma farashin kayan shi ne adadin kuɗin da ake biya a kasuwa a matsayin musayar sa. Wannan bambancin tsakanin daraja da farashi yana aiki ne a cinikayya da nau'o'in musayar daban-daban. Amma albashin ma'aikaci shi ne adadin da ake ƙiyasta amfanin ƙoƙarinsa da shi, a lokacin kwangila. Ana sake ƙiyasta shi a ƙarshen lokacin aikin. Saboda haka ya bayyana cewa babu dangantaka tsakanin albashin ma'aikaci da darajar kayan, ko tsakanin albashin ma'aikaci da kuɗin samarwa, ko kuma tsakanin albashin ma'aikaci da matsayin rayuwa. Lamari ne daban; shi ne darajar amfanin da mai aikinsa yake samu. Ƙiyasin wannan amfani ba a barin shi ga mai aiki ba, sai dai ga buƙatarsa ta wannan amfani. Don haka abin da ake ƙiyasta albashin ma'aikaci da shi shi ne amfanin da aka siffanta. Wannan albashi yana bambanta gwargwadon nau'in aiki, kuma yana canjawa gwargwadon matakin kammalawa a aiki ɗaya. Saboda haka albashin injiniya ya bambanta da na mai aikin katako, kuma albashin ƙwararren mai aikin katako ya bambanta da na mai aikin katako na yau da kullum. Albashin mutanen da suke aiki iri ɗaya yana ƙaruwa gwargwadon kammalawarsu a amfanin ƙoƙarinsu. Ba a ɗaukar wannan a matsayin ƙara musu matsayi ba, sai dai albashinsu ne da suka cancanta, domin sun inganta amfanin ƙoƙarinsu.

This is because the value does not change but the price changes. So the actual value of the commodity is the amount of its exchange at the time of estimation, and the price of the commodity is the amount of money paid in the market as an exchange for it. This differentiation between the value and the price applies in trading and the different types of exchange. But the wage of an employee is the amount at which the benefit of his effort is estimated, at the time of contract. It is estimated again at the end of the hiring period. Thus it appears that there is no relationship between the wage of the worker and the value of the commodity or between the wage of the worker and the costs of production, nor between the wage of the worker and the standard of living. It is a different matter; it is the worth of the benefit which his employer obtains. The estimation of this benefit is not left to the employer but to his need for this benefit. So the unit of estimating of the worker’s wage is the described benefit. This wage differs according to the type of work, and varies with the degree of perfection in the same work. So the wage of an engineer differs from that of a carpenter, and the wage of a skilled carpenter differs from that of an ordinary carpenter. The wage of people who do the same work increases according to their perfection in their effort’s benefit. This is not considered a promotion to them, but rather it is their wage which they deserve as they improved the benefit of their effort.