Mawazo, katika taifa lolote, ni utajiri mkubwa zaidi ambao taifa hupata katika maisha yake, iwapo taifa ni changa; na ni zawadi kubwa zaidi ambayo kizazi chochote kinaweza kupokea kutoka kwa kizazi kilichotangulia, mradi taifa limejikita kwa kina katika fikra zenye nuru.

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.

Kuhusu mali, ugunduzi wa kisayansi, uvumbuzi wa viwanda na mambo kama hayo, yote haya yana umuhimu mdogo zaidi kuliko fikra. Kwa kweli, kupata mambo kama hayo kunategemea fikra, na kuhifadhi mambo haya pia kunategemea fikra.

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.

Ikiwa utajiri wa kimwili wa taifa utaharibiwa, inawezekana kuurejesha haraka mradi taifa hilo linahifadhi utajiri wake wa kiakili. Lakini ikiwa utajiri wa kiakili utaanguka na taifa likabaki tu na utajiri wake wa kimaada, utajiri huo utapungua hivi karibuni na taifa litaporomoka kwenye umaskini. Mafanikio mengi ya kisayansi ambayo taifa hilo lilishawahi kuyapata yanaweza kurejeshwa, mradi lisipoteze njia yake ya kufikiri. Kwa upande mwingine, likipoteza njia ya kufikiri yenye tija, litarudi nyuma hivi karibuni na kupoteza ugunduzi na uvumbuzi wake. Kwa hiyo, ni lazima kutunza mawazo kwanza. Kwa kutegemea mawazo haya, na kwa mujibu wa njia ya kufikiri yenye tija, utajiri wa kimwili hupatikana, na mafanikio ya ugunduzi wa kisayansi, uvumbuzi wa kiviwanda na mengineyo hutafutwa.

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.

Maana ya fikra ni kuwepo, ndani ya taifa, kwa mchakato wa kufikiri katika mambo ya maisha yake, kiasi kwamba wengi wa watu wake hutumia taarifa walizo nazo wanapokabiliwa na matukio, ili kutoa hukumu juu yake. Hii ina maana kwamba wana fikra ambazo wanazibuni kuzitumia katika maisha, na kwa kuzitumia fikra hizi mara kwa mara na kwa mafanikio, hupatikana njia ya kufikiri yenye tija. Leo hii, Umma wa Kiislamu hauna fikra, hivyo kwa asili umenyimwa njia ya kufikiri yenye tija. Kizazi cha sasa hakikupokea kutoka kwa kizazi kilichotangulia fikra zozote, zawe za Kiislamu au zisizo za Kiislamu, na kwa hali ya kawaida hakikupokea njia ya kufikiri yenye tija. Wala hakikupata kwa juhudi zake fikra zozote au njia ya kufikiri yenye tija. Matokeo yake, ni kawaida kwa kizazi hiki kuonekana kikiwa katika umaskini, licha ya wingi wa rasilimali za kimaada katika ardhi zake. Vivyo hivyo, ni kawaida kutokuwa na ugunduzi wa kisayansi na uvumbuzi wa kiviwanda, ingawa kinasoma nadharia za ugunduzi na uvumbuzi huu na kuzifahamu. Hii ni kwa sababu haiwezekani kuharakisha kuyapata kwa njia yenye tija, isipokuwa kikiwa na njia ya kufikiri yenye tija, yaani isipokuwa kikiwa na fikra na kikiwa kibunifu katika kuzitumia fikra hizo katika maisha. Kwa hiyo, ni lazima kwa Waislamu kujiwekea fikra na njia ya kufikiri yenye tija. Baada ya hapo, wataweza kusonga mbele, kwa msingi huo, kupata utajiri wa kimaada, kufanya ugunduzi wa kisayansi, na uvumbuzi wa kiviwanda. Wasipofanya hivi, hawataendelea hata hatua moja; badala yake wataendelea kuzunguka katika mduara mbaya, wakichosha juhudi zao za kiakili na kimwili, kisha wataishia pale pale walipoanzia.

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.

Kizazi cha sasa cha Waislamu hakijapitisha hata fikra moja ya msingi inayopingana na itikadi yao ya Uislamu, ambayo tunalenga kuiweka miongoni mwao. Lau kingelifanya hivyo, kingeweza kuelewa kikamilifu itikadi ya Kiislamu iliyopewa, kwa sababu uelewa huu ungetokana na mgongano kati ya itikadi ya Kiislamu na ile inayobebwa na kizazi hiki, jambo ambalo lingeifanya Ummah itambue usahihi wa itikadi ya Kiislamu. Badala yake, kizazi cha sasa cha Kiislamu hakina fikra yoyote wala njia yoyote ya kufikiri yenye tija. Badala yake, kimerithi fikra za Kiislamu kama falsafa ya kitaaluma, kama vile Wagiriki walivyorithi falsafa za Aristotle na Plato. Pia kimerithi Uislamu kama ibada na itikadi za kidini, kama vile Wakristo walivyorithi Ukristo. Wakati huo huo, kimevutiwa na Ubepari baada ya kushuhudia mafanikio yake, si kwa kuelewa usahihi wa fikra zake; na kwa kuutii kanuni zake, si kwa kuelewa jinsi suluhisho hizi zinavyotokana na mtazamo wa Kibepari kuhusu maisha. Kwa hiyo, Ummah hauna fikra za Kibepari kiakili, ingawa unaishi kwa mujibu wa mfumo wa maisha wa Kibepari. Ummah pia umepoteza fikra za Kiislamu kivitendo, ingawa unatekeleza baadhi ya ibada zake na kujifunza fikra zake.

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.

Mwelekeo wa kizazi hiki kuelekea mawazo ya Kibepari umepita mbali zaidi ya kuoanisha tu Uislamu na sheria na suluhisho za Kibepari. Sasa umefikia kiwango ambacho kuna hisia kwamba Uislamu hauwezi kutatua matatizo ya kisasa ya maisha, na kuna msukumo wa kuzichukua sheria za Magharibi jinsi zilivyo, bila hata kuzioanisha na Uislamu. Ummah umeona kwamba hakuna ubaya wowote katika kuacha hukumu za Kiislamu na kuchukua nyingine, ili kuendelea pamoja na ulimwengu uliostaarabika, na kufikia mataifa ya Kibepari na ya Kijamaa, huku ukiyachukulia kama watu walioendelea. Kwa upande wa wale wanaoshikamana na Uislamu, wana mwelekeo uleule kuelekea mawazo ya Kibepari, lakini bado wanajaribu kuyaoanisha na Uislamu. Hata hivyo, wale wanaojaribu kuoanisha Uislamu na mawazo mengine hawana ushawishi wowote katika maisha, wala hawana nafasi yoyote katika jamii, yaani katika mahusiano halisi yanayoendelea kati ya watu.

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.

Kwa hiyo, uwasilishaji wa mawazo ya Kiislamu na hukumu zake, ambazo hutatua matatizo ya maisha, unagongana na akili zilizo tupu za fikra na namna ya kufikiri. Badala yake, unagongana na mielekeo ya watu wote kuelekea mawazo ya Kibepari na ya Kijamaa, na na namna ya maisha inayotawaliwa kwa sasa na Ubepari. Kwa hiyo, isipokuwa wazo linalotolewa liwe na nguvu za kutosha kuleta mtikisiko katika nyoyo na akili, haitawezekana kuwahamasisha watu, wala hata kuvuta usikivu wao kwake. Wazo hili linapaswa kuzisukuma akili butu na zisizo na upeo kufikiri kwa kina, na linapaswa kuondoa mielekeo iliyopotoka na ladha zilizo na maradhi, ili kuanzisha mwelekeo ulio sahihi kuelekea mawazo na hukumu za Kiislamu.

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.

Kwa hiyo, ni lazima kwa mbeba Da'wah ya Kiislamu kufichua msingi ambao suluhisho za Kibepari zimejengwa juu yake, kuonyesha upotofu wake, na kuziharibu kiakili. Ni lazima ashughulikie masuala mbalimbali mapya ya maisha na kuonyesha suluhisho za Kiislamu kwa masuala hayo kama kanuni za kimungu ambazo ni lazima zifuatwe, kwa sababu ni kanuni zilizotokana na Qur'ani na Sunnah, au kutokana na yale ambayo ushahidi huu wawili umeelekeza kwake, na si kwa mtazamo wa kama zinafaa au hazifai kwa wakati huu. Hiyo ina maana kwamba ni lazima zichukuliwe kwa msingi wa 'Aqeedah na si kwa msingi wa manufaa yanayodhaniwa. Kwa hiyo kila kanuni lazima itolewe pamoja na ushahidi wa kimungu ulioitokeza, au kwa kueleza sababu ya kimungu (Illah) ambayo kanuni au maandishi yameileta.

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.

Mawazo yanayohusiana na mfumo wa utawala na uchumi ndiyo mawazo ambayo yaliwavutia zaidi Waislamu, na yakawafanya wakabiliane na majaribu makali kabisa maishani mwao. Waislamu kwa ujumla waliyavutia mawazo haya, na Magharibi inajaribu kuyatekeleza kwa vitendo, na inaendelea kuhangaika kuyatekeleza. Ingawa Ummah kwa nadharia unatawaliwa na demokrasia, ambayo makafiri wakoloni waliikusudia ili kulinda mfumo wa Magharibi na ukoloni, kwa vitendo unatawaliwa na mfumo wa uchumi wa kibepari katika nyanja zote za kiuchumi za maisha. Kwa hiyo, mawazo ya kiuchumi ya Kiislamu ndiyo yatakayokuwa na athari kubwa zaidi katika maisha ya kiuchumi ya ulimwengu wa Kiislamu, kiasi kwamba yataugeuza juu chini, nayo yatapingwa zaidi na mawakala wa wakoloni makafiri, na wale wanaovutiwa na Magharibi, yaani wale wanaofurahia kuishi gizani, walioshindwa kimoyo, na watawala.

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.

Kwa hiyo, ni lazima kutoa picha wazi ya mfumo wa uchumi wa Kibepari, ambao unaainisha mawazo ya msingi ambayo uchumi wa kisiasa katika Magharibi umejengwa juu yake, ili wale ambao wamevutiwa na mfumo wa uchumi wa Magharibi waweze kuona upotovu wa mfumo huu na mgongano wake na Uislamu. Kisha watachunguza mawazo ya kiuchumi ya Kiislamu yanayoshughulikia matatizo ya maisha ya kiuchumi kwa njia sahihi, na kuyawasilisha kama njia ya kipekee ya maisha inayopingana na maisha ya Kibepari katika kanuni zake za jumla na katika maelezo yake.

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.

Mfumo wa Kiuchumi wa Kibepari Tukiangalia mfumo wa kiuchumi wa Kibepari, tunaona kwamba, kwa mtazamo wao, unashughulikia mahitaji ya mwanadamu na njia za kuyatimiza mahitaji hayo. Unashughulikia tu upande wa kimaada wa maisha ya mwanadamu, na umejengwa juu ya kanuni tatu:

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. Kuna upungufu wa kiasi cha bidhaa na huduma ikilinganishwa na mahitaji. Hii inamaanisha kutotosha kwa bidhaa na huduma kukidhi mahitaji ya mwanadamu yanayoongezeka kila wakati. Kwa mtazamo wao, hili ndilo tatizo la kiuchumi la jamii.

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. Thamani ya bidhaa, ambayo ndiyo msingi wa utafiti na uchunguzi mwingi wa kiuchumi.

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

3. Bei, na nafasi yake katika uzalishaji, matumizi na usambazaji. Bei ndiyo msingi mkuu wa mfumo wa uchumi wa Kibepari.

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

Kuhusu uhaba wa jamaa wa bidhaa na huduma, hali hii ipo kwa sababu bidhaa na huduma ndizo njia zinazotumika kukidhi mahitaji ya mwanadamu. Wanasema kwamba mwanadamu ana mahitaji yanayohitaji kutoshelezwa, hivyo lazima kuwepo na njia za kuyatosheleza. Mahitaji haya ni ya kimaada tu; ama ni yanayoonekana, kama vile hitaji la chakula na mavazi, au ni mahitaji yanayohisiwa na mwanadamu lakini hayaonekani, kama vile hitaji la huduma za, kwa mfano, madaktari na walimu. Kuhusu mahitaji ya kimaadili kama vile kiburi na heshima, au mahitaji ya kiroho kama vile kumtakasa Muumba, hayatambuliwi kiuchumi, na kwa hiyo yanapuuzwa na hayana nafasi katika masomo ya uchumi.

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.

Njia za kukidhi mahitaji huitwa bidhaa na huduma. Bidhaa ni njia za kukidhi mahitaji yanayoonekana, ilhali huduma ni njia za kukidhi mahitaji yasiyoonekana. Kinachofanya bidhaa na huduma zikidhi mahitaji, kwa mtazamo wao, ni manufaa yaliyomo katika bidhaa na huduma hizo. Manufaa haya ni sifa inayofanya kitu kitamanike kwa ajili ya kukidhi hitaji. Kwa kuwa hitaji linamaanisha hamu ya kiuchumi, basi kitu chenye manufaa kiuchumi ni kila kitu kinachotamaniwa, iwe ni cha lazima au la, hata kama baadhi ya watu wanakiona kuwa chenye manufaa na wengine wanakiona kuwa chenye madhara. Kinachukuliwa kuwa chenye manufaa kiuchumi mradi tu yupo mtu anayekitamani. Hii ndiyo sababu wao huona vitu kuwa na manufaa kutoka mtazamo wa kiuchumi hata pale maoni ya umma yanapovichukulia kuwa havina manufaa, au vina madhara. Hivyo basi, divai na bangi ni vitu vyenye manufaa kwa wanauchumi, kwa kuwa yapo makundi ya watu wanavitamani.

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.

Mwanauchumi huangalia njia za kuridhisha, yaani bidhaa na huduma, kwa mtazamo kwamba zinatosheleza hitaji, bila kuzingatia kipengele kingine chochote. Hivyo basi, yeye huangalia mahitaji na manufaa kama yalivyo, si kama yanavyopaswa kuwa, yaani huangalia manufaa kama kitu kinachotosheleza hitaji, bila kuzingatia chochote kingine. Kwa hiyo angeangalia divai kwa nafasi yake ya kuwa na thamani ya kiuchumi kwa sababu inatosheleza mahitaji ya baadhi ya watu, na angemtazama mtengenezaji wa divai kama mtu anayetoa huduma, akiichukulia huduma hii kuwa na thamani ya kiuchumi, kwa sababu inatosheleza hitaji la baadhi ya watu.

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.

Huu ndio asili ya mahitaji katika Ubepari na asili ya njia za kukidhi mahitaji haya. Kwa hiyo, mwanauchumi hajali kuhusu asili ya jamii, bali anajali rasilimali za kiuchumi za kimaada (bidhaa za kiuchumi), kwa kuwa hizo hukidhi hitaji. Kwa hiyo, kazi ya mwanauchumi ni kutoa bidhaa na huduma, yaani kutoa njia za kukidhi mahitaji ya binadamu, bila kujali jambo lingine lolote. Kwa mujibu wa hayo, mwanauchumi anajitahidi kuweka njia za kukidhi mahitaji zipatikane. Kwa kuwa bidhaa na huduma, ambazo ni njia za kukidhi mahitaji, ni chache, hazitoshi kukidhi mahitaji yote ya binadamu, kwa sababu mahitaji haya kwa mtazamo wao hayana kikomo na yanaongezeka kila wakati. Hii ni kwa sababu zipo mahitaji ya msingi ambayo binadamu, kama binadamu, lazima ayakidhi, na zipo mahitaji yanayoongezeka kwa idadi binadamu anapoendelea kufikia kiwango cha juu zaidi cha ukaaji wa mijini. Mahitaji haya huzidi na kuongezeka, nayo yote yanahitaji kukidhiwa kikamilifu, hali ambayo haiwezi kutimizwa bila kujali bidhaa na huduma zinavyoongezeka kiasi gani. Kutokana na hapa ndipo msingi wa tatizo la kiuchumi ulipojitokeza, ambalo ni wingi wa mahitaji na upungufu wa njia za kuyakidhi, yaani ukosefu wa bidhaa na huduma za kukidhi kikamilifu mahitaji yote ya binadamu.

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.

Kutokana na mtazamo huu, jamii inakabiliwa na tatizo la kiuchumi, ambalo ni uhaba wa jamaa wa bidhaa na huduma. Matokeo yasiyoepukika ya uhaba huu ni kwamba baadhi ya mahitaji hutoshelezwa kwa sehemu tu au hayatoshelezwi kabisa. Kwa kuwa hali ni hii, ni lazima wanajamii wakubaliane juu ya kanuni zitakazoamua ni mahitaji gani yanapaswa kutoshelezwa na ni yapi yanapaswa kunyimwa. Kwa maneno mengine, ni lazima kuweka kanuni inayoamua namna ya kugawa rasilimali chache kwa mahitaji yasiyo na kikomo. Kwa hiyo, tatizo linalopaswa kushughulikiwa kwa mtazamo wao ni mahitaji na rasilimali, na si mwanadamu. Hivyo, tatizo ni kufanya rasilimali zipatikane ili kutoshelezea mahitaji, lakini si lazima mahitaji ya kila mtu binafsi. Kwa hiyo, ni lazima kanuni zinazowekwa ziwe kanuni zinazohakikisha kufikiwa kwa kiwango cha juu kabisa kinachowezekana cha uzalishaji, ili kufikia ugavi mkubwa zaidi wa rasilimali, yaani kuipatia taifa zima bidhaa na huduma, lakini si lazima kila mtu binafsi. Hivyo basi, tatizo la kugawa bidhaa na huduma linahusiana kwa karibu na tatizo la uzalishaji, na lengo la masomo na utafiti wa kiuchumi ni kuongeza bidhaa na huduma zinazotumiwa na jamii. Kwa hiyo haishangazi kwamba utafiti wa vipengele vinavyoathiri ukubwa wa uzalishaji wa taifa (GDP na GNP) unachukua nafasi ya kwanza kuliko masomo yote ya kiuchumi. Kwa sababu utafiti wa kuongeza uzalishaji wa taifa ni mojawapo ya tafiti muhimu zaidi za kutatua tatizo la kiuchumi, yaani uhaba wa bidhaa na huduma kulingana na mahitaji. Kwani wanaamini kwamba umaskini na unyimwaji haviwezi kutatuliwa isipokuwa kwa kuongeza uzalishaji. Hivyo basi, kutatua tatizo la kiuchumi linalokikabili jamii ni kwa kuongeza uzalishaji pekee.

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.

Thamani ya bidhaa inamaanisha kiwango cha umuhimu wake, iwe ni kwa kulinganisha na mtu fulani au kwa kulinganisha na kitu kingine. Katika kesi ya kwanza, huitwa 'thamani ya manufaa'. Katika kesi ya pili, huitwa 'thamani ya kubadilishana'. Thamani ya manufaa ya kitu inaweza kufupishwa hivi: thamani ya manufaa ya kila kipimo cha kitu hupimwa kwa manufaa yake ya pembezoni, yaani kwa manufaa ya kipimo kinachokidhi hitaji dhaifu zaidi. Wao waliliita hili 'Nadharia ya Manufaa ya Pembezoni'. Hii inamaanisha kwamba manufaa hayapimwi kwa mtazamo wa mzalishaji peke yake, yaani kwa gharama za uzalishaji wake, kwa sababu hilo lingemaanisha kuzingatia ugavi bila mahitaji. Wala hayapimwi kwa mtazamo wa mtumiaji peke yake, yaani kwa manufaa yake na kutamanika kwake, pamoja na kuangalia uhaba wake wa jamaa, kwa sababu hilo lingemaanisha kuzingatia mahitaji bila ugavi. Kwa kweli, wanadai kwamba manufaa yanapaswa kuangaliwa kwa mtazamo wa ugavi na mahitaji kwa pamoja. Hivyo basi, manufaa ya kitu hupimwa katika kiwango cha mwisho kinachokidhi hitaji, yaani katika kiwango cha chini kabisa cha kuridhika. Kwa hiyo, thamani ya mkate mmoja hupimwa katika kiwango cha chini cha njaa, si katika kiwango chake cha juu, na wakati ambapo mkate unapatikana sokoni, si wakati ambapo kuna uhaba.

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.

Kuhusu thamani ya kubadilishana, ni sifa inayofanya kitu kiwe kinafaa kubadilishwa. Nguvu ya kubadilishana kwa kitu hupimwa kulingana na kingine, hivyo thamani ya kubadilishana ya ngano kulingana na mahindi hukadiriwa kwa idadi ya vipimo vya mahindi ambavyo vinapaswa kutolewa ili kupata kipimo kimoja cha ngano. Wao huitaja thamani ya manufaa kwa kutumia neno ‘manufaa’ pekee, na huitaja thamani ya kubadilishana kwa kutumia neno ‘thamani’ pekee.

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.

Mabadilishano hufanyika kati ya bidhaa mbili au huduma mbili ambazo zinafanana au zina thamani zinazokaribiana. Kwa hiyo, uchunguzi wa thamani ulikuwa wa lazima kwa wanauchumi; kwa sababu ndio msingi wa mabadilishano, na ni manufaa yanayoweza kupimwa; ni kipimo ambacho kwacho bidhaa na huduma hupimwa, na ambacho kwacho vitendo hupimwa kama vyenye tija au visivyo na tija.

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.

Uzalishaji, kwa mtazamo wao, ni kuunda manufaa au kuongeza manufaa yaliyopo, jambo linalofanikishwa kwa kazi. Kwa hiyo, ili kutambua kazi zipi ni za uzalishaji na zipi si, na kujua zipi zina uzalishaji mkubwa zaidi, lazima kuwepo na kipimo sahihi cha bidhaa na huduma mbalimbali. Kipimo hiki ni thamani ya kijamii ya bidhaa na huduma mbalimbali. Kwa maneno mengine, ni tathmini ya pamoja ya kazi iliyotumika na huduma iliyotolewa. Tathmini kama hii ikawa ya lazima, kwa sababu katika zama za kisasa, uzalishaji kwa ajili ya kubadilishana umechukua nafasi ya uzalishaji kwa ajili ya matumizi binafsi. Hali sasa inajitokeza ambapo karibu kila mtu anabadilisha uzalishaji wake na uzalishaji wa watu wengine. Ubadilishanaji huu hufanyika kwa kuwepo malipo ya bidhaa au huduma, kwa hiyo lazima kuwe na makadirio ya thamani ya bidhaa ili iweze kubadilishwa. Hivyo, kujua thamani kwa kuzingatia ni nini, ni kipengele muhimu katika uzalishaji na matumizi, yaani kipengele muhimu katika kutosheleza mahitaji ya binadamu kwa kutumia njia hizi.

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.

Katika historia ya kisasa, thamani hii ya kubadilishana imetambuliwa kwa mojawapo ya thamani zake, na aina hii ya thamani imekuwa kuu. Katika jamii zilizoendelea, thamani za bidhaa hazihusiani na nyingine, bali zinahusiana na bidhaa fulani maalum inayoitwa fedha. Uwiano wa kubadilishana kwa bidhaa au huduma na fedha huitwa bei yake. Kwa hiyo, bei ni kiasi cha kubadilishana kwa bidhaa au huduma kwa kulinganisha na fedha. Hivyo, tofauti kati ya thamani ya kubadilishana na bei ni kwamba thamani ya kubadilishana ni uwiano wa kubadilishana kwa kitu kimoja na kingine, iwe kitu hicho ni fedha, bidhaa, au huduma; ilhali bei ni thamani ya kubadilishana kwa kitu kwa kulinganisha na fedha. Hii ina maana kwamba inawezekana bei za bidhaa zote kupanda kwa wakati mmoja, na zote kushuka kwa wakati mmoja, wakati haiwezekani thamani za kubadilishana za bidhaa zote kwa kulinganisha zenyewe kupanda au kushuka kwa wakati mmoja. Pia inawezekana bei za bidhaa kubadilika bila kusababisha mabadiliko katika thamani yao ya kubadilishana. Kwa hiyo, bei ya bidhaa ni mojawapo ya thamani zake; kwa maneno mengine ni thamani ya bidhaa kwa kulinganisha na fedha pekee. Kwa kuwa bei ni mojawapo ya thamani, ni jambo la kawaida kwa bei kuchukuliwa kama kipimo cha kuamua kama kitu kina manufaa au la, na kiwango cha manufaa ya kitu hicho. Hivyo, bidhaa au huduma inachukuliwa kuwa yenye tija au yenye manufaa ikiwa jamii inathamini bidhaa au huduma hiyo kwa bei fulani. Kiwango cha manufaa ya bidhaa au huduma hii hupimwa kwa bei ambayo wengi wa watumiaji wako tayari kulipa ili kuimiliki au kuitumia, iwe bidhaa hiyo ni ya kilimo au ya viwanda, na iwe huduma hiyo ni ya mfanyabiashara, kampuni ya usafirishaji, daktari, au mhandisi.

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.

Kuhusu nafasi ambayo bei inachukua katika uzalishaji, matumizi, na usambazaji, ni utaratibu wa bei ndio unaoamua ni wazalishaji gani wataingia katika mbio za uzalishaji na ni gani watakaotengwa. Vivyo hivyo, bei ndiyo inayoamua ni walaji gani wataweza kukidhi mahitaji yao na ni walaji gani hawataweza kufanya hivyo. Gharama ya uzalishaji wa bidhaa ndiyo kigezo kikuu kinachoongoza ugavi wake sokoni, wakati manufaa ya bidhaa ndiyo kigezo kikuu kinachoongoza mahitaji yake sokoni, na vyote viwili hupimwa kwa bei. Kwa hiyo, utafiti wa ugavi na mahitaji ndio suala la msingi katika uchumi wa Kibepari. Ugavi unaozungumziwa hapa ni ugavi wa soko, na mahitaji yanayozungumziwa ni mahitaji ya soko. Kwa kuwa mahitaji hayawezi kufafanuliwa bila kutaja bei, ugavi nao hauwezi kupimwa bila bei. Hata hivyo, mahitaji hubadilika kinyume na mabadiliko ya bei, yaani bei ikipanda mahitaji hupungua, na bei ikishuka mahitaji huongezeka. Hii ni tofauti na ugavi, ambao hubadilika sawia na bei, yaani kiwango cha ugavi huongezeka bei inapopanda na hushuka bei inaposhuka. Katika pande zote mbili, bei ina athari kubwa zaidi kwa ugavi na mahitaji, yaani ina athari kubwa zaidi kwa uzalishaji na matumizi.

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.

Mfumo wa bei, kwa mtazamo wa Wanakapitalisti, ndio njia bora ya kugawa bidhaa na huduma miongoni mwa watu katika jamii, kwa sababu manufaa ni matokeo ya juhudi ambazo mtu hutumia. Kwa hiyo, isipokuwa malipo yawe sawa na juhudi, bila shaka kiwango cha uzalishaji kitashuka. Kwa hiyo, njia bora ya kugawa bidhaa na huduma katika jamii ni ile inayohakikisha kiwango cha juu zaidi kinachowezekana cha uzalishaji. Njia hii ni mbinu ya bei, ambayo pia huitwa mfumo wa bei au mfumo wa bei. Wao wanaamini kwamba mfumo wa bei huleta usawa wa kiuchumi kiotomatiki, kwa kuwa unawapa walaji uchaguzi wa kuamua wenyewe namna ya kugawa rasilimali zinazomilikiwa na jamii katika shughuli mbalimbali za kiuchumi, kupitia mahitaji ya walaji ya baadhi ya bidhaa na kuacha kwao nyingine. Hivyo hutumia mapato yao kwa kununua kile wanachohitaji au wanachopenda. Kwa mfano, mlaji asiyependa mvinyo ataacha kuununua na kutumia mapato yake kwa mambo mengine. Ikiwa idadi ya walaji wasiopenda mvinyo itaongezeka, au ikiwa wote wataanza kuuchukia, basi uzalishaji wa mvinyo unakuwa hauna faida kutokana na kupungua kwa mahitaji. Hivyo, uzalishaji wa mvinyo utasimama kiasili, na kanuni hiyo hiyo inatumika kwa bidhaa na huduma nyinginezo. Walaji wenyewe ndio hufafanua kiwango na aina ya uzalishaji kwa kuachwa huru kuamua kipi cha kununua na kipi cha kuacha. Kupitia bei yenyewe, usambazaji wa bidhaa na huduma hutokea, iwe bei hiyo inapatikana kwa wazalishaji au la, na iwe wanaipokea kutoka kwao au hawaipokei.

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.

Utaratibu wa bei ndio motisha ya uzalishaji, ndio unaodhibiti usambazaji, na ndio kiungo kati ya mzalishaji na mtumiaji, yaani ndio njia inayofikia usawa kati ya uzalishaji na matumizi. Utaratibu wa bei ndio motisha ya uzalishaji, kwa sababu lengo kuu linalomfanya mtu ajitume katika kazi yoyote ya uzalishaji au kujitolea ni malipo yake ya kimali. Wataalamu wa uchumi wa kibepari wanakataa uwezekano kwamba mtu hutumia juhudi kwa sababu ya nia ya kimaadili au ya kiroho. Nia ya kimaadili, pale wanapoikubali, wanaihusisha na fidia ya kimaada. Wanaamini kwamba mtu hutumia juhudi zake ili kutosheleza mahitaji na matamanio yake ya kimada peke yake. Kutosheleza huku hupatikana either kwa kutumia bidhaa anazozalisha yeye mwenyewe moja kwa moja, au kwa kupokea malipo ya fedha yanayomwezesha kupata bidhaa na huduma zinazozalishwa na wengine. Kwa kuwa mtu hutegemea, kwa kutosheleza mahitaji yake mengi, ikiwa si yote, kubadilishana juhudi zake na wengine, basi kutosheleza mahitaji kunalenga kupata malipo ya fedha kwa juhudi zake. Malipo haya ya fedha humwezesha kupata bidhaa na huduma, na kwa hiyo halengi kupata bidhaa anazozizalisha yeye mwenyewe. Kwa hiyo, malipo ya fedha, ambayo ndiyo bei, ndiyo motisha inayomsukuma mtu kuzalisha. Hivyo bei ndiyo njia inayowachochea wazalishaji kutoa juhudi zao. Basi bei ndiyo motisha ya uzalishaji.

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.

Bei ndiyo kipimo kinachodhibiti usambazaji, kwa sababu binadamu hupenda kutosheleza mahitaji yake yote kikamilifu, na hujitahidi kupata bidhaa na huduma zinazotosheleza mahitaji hayo. Lau kila binadamu angeachwa huru kutosheleza mahitaji yake, asingesimama kabla ya kumiliki na kutumia bidhaa yoyote anayoipenda. Kwa kuwa kila mtu anajitahidi kufikia lengo hilo hilo, kila mmoja analazimika kusimama katika kutosheleza mahitaji yake kwenye kikomo ambacho anaweza kumudu kubadilishana juhudi zake na juhudi za wengine, yaani kwenye kikomo cha malipo ya fedha anayopokea kwa kutumia juhudi zake, yaani kwenye kikomo cha bei. Kwa hiyo, bei ni kizuizi kinachofanya kazi kwa asili kumzuia binadamu katika umiliki na matumizi yake hadi kiwango kinacholingana na mapato yake. Hivyo, uwepo wa bei humfanya binadamu afikiri, atathmini, na kutofautisha kati ya mahitaji yake yanayoshindana yanayohitaji kutoshelezwa, naye huchukua kile anachoona ni muhimu, na huacha kile anachoona ni cha umuhimu mdogo. Kwa njia hii, bei humlazimisha mtu kuridhika na kutosheleza kwa sehemu baadhi ya mahitaji yake, ili aweze kutosheleza mahitaji mengine ambayo anayaona kuwa si muhimu kuliko hayo.

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.

Kwa hiyo, bei ni chombo kinachodhibiti ugawaji wa huduma (manufaa) zinazohitajiwa na watu binafsi. Bei pia hudhibiti ugawaji wa huduma chache miongoni mwa watumiaji wanaozidai huduma hizi. Tofauti ya mapato kati ya watumiaji hufanya matumizi ya kila mtu yabaki ndani ya kiwango ambacho mapato yake yanaruhusu. Hili hufanya baadhi ya bidhaa zipatikane tu kwa wale wanaoweza kuzimudu, wakati matumizi ya bidhaa nyingine yanakuwa ya kawaida miongoni mwa watu wanaoweza kumudu bei za chini. Kwa hiyo, bei itakuwa kidhibiti cha kugawa huduma miongoni mwa watumiaji kwa kuweka bei ya juu kwa baadhi ya bidhaa na huduma na bei ya chini kwa nyingine, na pia kwa kufaa kwa bei hiyo kwa baadhi ya watumiaji zaidi ya wengine.

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.

Bei hiyo inafikia usawa kati ya uzalishaji na matumizi, na ndiyo kiungo kati ya mzalishaji na mlaji, kwa sababu mzalishaji anayetimiza matakwa ya walaji hupata thawabu kupitia faida. Kwa upande mwingine, mzalishaji ambaye bidhaa zake hazikubaliwi na walaji atapata hasara. Njia ambayo mzalishaji anaweza kugundua matakwa ya walaji ni bei. Ikiwa walaji wanadai bidhaa fulani, bei yake itapanda, na uzalishaji wa bidhaa hiyo utaongezeka ili kutimiza matakwa ya walaji. Walaji wakiacha kununua bidhaa fulani, bei yake itashuka sokoni, na hivyo uzalishaji wa bidhaa hiyo utapungua. Kwa hiyo, rasilimali zinazotengwa kwa uzalishaji huongezeka bei inapopanda, na hupungua bei inaposhuka. Kwa njia hii bei ndiyo chombo kinachofikia usawa kati ya uzalishaji na matumizi, na ndiyo kiungo kati ya mzalishaji na mlaji, na mchakato huu hutokea kiotomatiki. Hivyo, kwa mtazamo wa Wakapitalisti, bei ndiyo msingi ambao uchumi unajengwa, na kwao ndiyo nguzo kuu ya uchumi.

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.

Hii ni muhtasari wa mfumo wa kiuchumi wa Ubepari, unaoitwa uchumi wa kisiasa. Kwa kuchunguza kwa kina, uongo wa mfumo wa kiuchumi wa Ubepari unaweza kuonyeshwa kutoka pande nyingi.

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. Kuchanganya Mahitaji na Njia za Kuyatosheleza Uchumi katika Ubepari unamaanisha kushughulikia mahitaji ya binadamu na njia za kuyatosheleza. Hivyo basi, uzalishaji wa bidhaa na huduma, ambazo ni njia za kutosheleza mahitaji, pamoja na usambazaji wa bidhaa na huduma hizi, huchukuliwa katika mtazamo wao kuwa somo moja. Mahitaji na njia za kuyatosheleza huchukuliwa kuwa yameunganishwa kiasi kwamba ni somo moja, lisilotengana, kana kwamba mojawapo limo ndani ya jingine. Kwa hiyo, usambazaji wa bidhaa na huduma unajumuishwa katika somo la uzalishaji wa bidhaa na huduma hizo. Kwa sababu hiyo, huutazama uchumi kwa pembe moja inayojumuisha bidhaa za kiuchumi na njia ya kuzimiliki, bila kutenganisha kati yake na bila kutofautisha moja kati yao na jingine. Hivyo, wana mtazamo mmoja kuhusu sayansi ya uchumi na mfumo wa uchumi bila kutofautisha kati ya hizo mbili. Hata hivyo, kuna tofauti kati ya mfumo wa uchumi na sayansi ya uchumi.

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.