Tatizo la kiuchumi kwa mtazamo wa Magharibi linaweza kufupishwa kwa urahisi kuwa ni kanuni ya msingi isiyohitaji uthibitisho ya uhaba wa jamaa, yaani rasilimali chache zikilinganishwa na mahitaji yasiyo na kikomo. Maana yake ni kwamba bidhaa na huduma hazitoshi kukidhi kikamilifu mahitaji yote ya binadamu. Ndiyo maana wanasema, "Tatizo ni kwamba, ingawa matakwa yako, au tamaa zako, hazina kikomo kwa kiasi kikubwa, rasilimali zilizopo za kutosheleza matakwa haya ni chache," kama ilivyoelezwa katika Economics: A Contemporary Introduction ya William A. McEachern. Hivyo, akili ya Magharibi inaona kwamba "mahitaji ya binadamu hayana kikomo na mwanadamu daima hutafuta zaidi na bora zaidi...mtu hawezi kamwe kuridhika kikamilifu," kama ilivyoelezwa katika kitabu Introduction to Economics cha Jelle Zijlstra. Kwa kuwa mahitaji na tamaa hazina kikomo, ilhali vitu vya kuvikidhi ni vichache, tatizo la kiuchumi, kwa mujibu wa Wamagharibi, linatokana na kutoweza kufikia kuridhika kamili kwa mahitaji hayo.

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

Mtazamo huu wa Magharibi ni wa makosa na unapingana na uhalisia unaoonekana. Hii ni kwa sababu mahitaji ambayo lazima yatoshelezwe ni mahitaji ya msingi tu ya mtu, kwa kuwa ni binadamu. Haya si mahitaji ya ziada wala mahitaji ya anasa, ingawa mwanadamu hutafuta na kufanya kazi ili kutosheleza mahitaji ya anasa. Kwa hiyo, mahitaji ya msingi kama chakula, mavazi na makazi ni machache. Mali na juhudi, ambazo wao huziita bidhaa na huduma, zinapatikana kwa wingi wa kutosha kutosheleza mahitaji ya msingi ya kwanza duniani kote. Kuhusu tatizo la mahitaji yanayoongezeka kila mara, halihusiani na kuongezeka kwa mahitaji ya msingi, kwa sababu mahitaji ya msingi ya mwanadamu, kwa kuwa ni binadamu, hayaongezeki. Kinachoongezeka mfululizo ni anasa zinazotokana na maendeleo ya kimaada. Mwanadamu hujitahidi kutosheleza mahitaji ya anasa za namna hiyo; hata hivyo, kutotoshelezwa kwa mahitaji hayo hakuleti matatizo. Badala yake, kinachosababisha matatizo ni kutotoshelezwa kwa mahitaji ya msingi peke yake.

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

Kwa hiyo, hakuna tatizo katika ukomo wa bidhaa na huduma za kukidhi mahitaji ya msingi, kiasi cha kuifanya kuwa tatizo la kiuchumi ambalo jamii inapaswa kulishughulikia. Tatizo la kiuchumi kwa kweli ni usambazaji wa utajiri na juhudi hizo. Ni usambazaji wa utajiri na juhudi kwa watu wote ndio unaowawezesha kukidhi mahitaji yao yote ya msingi kikamilifu, huku ukiwasaidia kujitahidi kutimiza mahitaji yao ya anasa.

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

Nchini Marekani, kwa mfano, maelfu ya tani za nafaka hutupwa baharini, bila kugawiwa kwa mamilioni ya maskini wa nchi hiyo. Marekani huhifadhi mabilioni ya dola, ambayo hayatumiki katika kuendesha gurudumu la uchumi wala kutolewa kwa maskini. Hivyo basi tatizo si uhaba wa mali wala kutokuwa na kikomo kwa mahitaji. Ni mtazamo wa uchumi wa kibepari tu, unaojengwa juu ya ukiritimba, tamaa, wivu na ubinafsi. Ni uchumi wa kibepari uliotia asilimia themanini ya utajiri wa taifa mikononi mwa vikundi teule vya mabepari. Ni mabepari wanaoigeuza jamii kuwa jamii za walaji, ili kuuza bidhaa zao, kuongeza faida kwa kisingizio kwamba ongezeko la matumizi ya watu binafsi au makundi husababisha kiwango cha juu cha ustawi katika jamii.

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

Uchumi wa kibepari umepuuza suala la ugawaji wa mali. Badala yake, uchumi wa kibepari uliweka malengo yake ya kiuchumi yajikite katika kufikia maendeleo ya kimaada, huku ukishughulikia ukosefu wa ajira, mfumuko wa bei na kushuka kwa bei. Hivyo basi, uchumi wa kibepari unalenga kufikia lengo moja, nalo ni kuongeza utajiri wa pamoja wa taifa. Unafanya kazi ili kufikia kiwango cha juu kabisa cha uzalishaji, katika kutafuta ustawi wa juu kabisa kwa wanajamii, kutokana na kuongezeka kwa mapato na kuinua kiwango cha uzalishaji wa taifa. Lengo hili linafikiwa kwa kuwawezesha kupata utajiri, huku watu binafsi wakiachiwa uhuru wa kufanya kazi ili kuhakikisha uzalishaji na usambazaji.

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

Hivyo basi uchumi wa kibepari hauoni matibabu yanayotosheleza mahitaji ya watu binafsi na kutoa kuridhishwa kwa kila mtu katika jamii. Badala yake, unalenga tu kutoa vitu vinavyotosheleza mahitaji ya watu binafsi. Hivyo unalenga mahitaji ya pamoja ya kuongeza uzalishaji na mapato, na kutoa fursa ya kufanya kazi, huku ukiacha uhuru huu kwa watu binafsi. Hili hutokea bila kujali kama kuridhishwa kwa mahitaji ya msingi kunafikiwa kwa watu wote, au kunafikiwa kwa baadhi ya watu tu na si wengine. Hii si uwanja wa utafiti wa kiuchumi, wala lengo lake si kuwaridhisha watu wote binafsi. Kwa mtazamo wao, masikini ndio wanaopaswa kubeba jukumu la umasikini wao, kwa sababu wao wenyewe ndio chanzo chake. Mtazamo huu wa kibepari si sahihi na unapingana na uhalisia, kwa sababu mahitaji ya msingi yanayopaswa kutoshelezwa ni mahitaji ya binafsi, kwa sababu ya kuwa binadamu. Haya ndiyo mahitaji ya Ali na Anthony, na si mahitaji ya makundi maalum ya watu au mataifa.

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

Kwa hiyo, msingi wa sera ya kiuchumi lazima uwe ni kuhakikisha kukidhi kikamilifu mahitaji ya msingi ya kila mtu binafsi, huku pia wakiwezeshwa kukidhi mahitaji ya kifahari kadiri wawezavyo. Ni kosa kuongeza uzalishaji, kuendeleza uchumi na kuinua viwango vya maisha ya taifa kwa ujumla, bila kuhakikisha kwamba kila mmoja ananufaika. Pia ni kosa kutoa huduma za ustawi kwa watu, huku wakiachwa huru kuchukua huduma hizo kadiri wawezavyo, bila kuhakikishiwa haki ya kuishi kwa kila mmoja wao, bila kujali yeye ni nani. Hivyo basi, sera ya kiuchumi ya Magharibi, ambayo inalenga kuendeleza uchumi na kuongeza uzalishaji, inapuuza ugawaji. Sera ya kiuchumi ya Magharibi inahusika tu na kutafuta kuzalisha uchumi wa kimaada, bila kujali haki ya kila mtu binafsi katika jamii, ya kukidhi mahitaji yake ya msingi. Ni sera yenye makosa inayotoa ustawi wa kiasi kwa kundi fulani la watu, huku ikiwahukumu wengine waliokumbwa na umaskini na ufukara. Hii ni licha ya kwamba wote wako sawa katika haki yao ya kuishi na kukidhi mahitaji ya msingi.

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

Kuhusu Uislamu, mbali na hukumu za Sharia zinazosimamia umiliki na kazi ili kuongeza uzalishaji, umeweka pia hukumu nyingine zinazohakikisha kukidhiwa kikamilifu mahitaji ya msingi ya kila mtu binafsi. Uislamu pia unahakikisha usambazaji wa mali kwa kila raia binafsi, mmoja mmoja. Uislamu unahakikisha mahitaji yote ya msingi kama chakula, mavazi na makazi yanasambazwa ili kuhakikisha kukidhiwa kikamilifu kwa wote. Zaidi ya hayo, Uislamu unamwezesha kila raia binafsi kukidhi mahitaji ya anasa kadiri iwezekanavyo. Hivyo basi, Uislamu hauhakikishi kukidhiwa kwa mahitaji ya msingi kama kiraka cha mfumo, wala haushughulikii udhaifu maalum, ukiwachagua makundi fulani na kuwaacha wengine, kama inavyofanya Ubepari. Badala yake, Uislamu umeweka njia za usambazaji kuwa sehemu ya kanuni za mfumo wenyewe. Hivyo basi, hukumu za kuruhusu umiliki na kazi kwa ajili yake, hukumu za matumizi, hukumu za kusimamia mambo yote, hizi zote ni hukumu za Sharia, zenye uzito sawa katika sheria na ushahidi. Uislamu unazaa mfumo kamili wa kiuchumi kama tulivyoueleza kwa kina katika vitabu vyetu.

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