Mawazo, katika taifa lolote, ni utajiri mkubwa zaidi ambao taifa hupata katika maisha yake ikiwa taifa hilo ni jipya; na ni zawadi kubwa zaidi ambayo kizazi chochote kinaweza kupokea kutoka kizazi kilichotangulia, mradi taifa hilo lina mizizi imara 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 viwandani na mambo mengine kama hayo, yote haya yana umuhimu mdogo zaidi kuliko fikra. Kwa kweli, kupata mambo kama hayo kunategemea fikra, na kuyahifadhi 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 mali ya kimwili ya taifa itaharibiwa, inawezekana kuirejesha haraka mradi taifa linahifadhi utajiri wake wa kifikra. Lakini ikiwa utajiri wa kifikra utaporomoka na taifa likabaki tu na utajiri wake wa kimwili, utajiri huo utapungua hivi karibuni na taifa litaanguka katika umaskini. Mafanikio mengi ya kisayansi ambayo taifa lilikuwa likiyafikia zamani yanaweza kurejeshwa, mradi lisipoteze mfumo wake wa kufikiri. Lakini likipoteza mfumo wa kufikiri wenye tija, litarudi nyuma hivi karibuni na kupoteza ugunduzi na uvumbuzi wake. Kwa hiyo, ni lazima kutunza fikra kwanza. Kwa kuzingatia fikra hizi, na kwa mujibu wa mfumo wa kufikiri wenye tija, mali ya 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 mawazo ni kuwepo, ndani ya taifa, kwa mchakato wa kufikiri katika mambo ya maisha yake, kiasi kwamba wengi wa watu wake hutumia taarifa walizonazo wanapokabiliana na matukio, ili kuyahukumu. Hii ina maana kwamba wana mawazo wanayojitahidi kuyatumia katika maisha, na kwa kuyatumia mara kwa mara na kwa mafanikio, hupatikana njia yenye tija ya kufikiri. Leo hii, Umma wa Kiislamu hauna mawazo, hivyo kwa kawaida umenyimwa njia yenye tija ya kufikiri. Kizazi cha sasa hakikurithi kutoka kwa kizazi kilichotangulia mawazo yoyote, yawe ya Kiislamu au yasiyo ya Kiislamu, na kwa kawaida; hakikurithi njia yenye tija ya kufikiri. Wala hakikupata kwa juhudi zake yenyewe mawazo yoyote au njia yenye tija ya kufikiri. Kwa sababu hiyo, ni jambo la kawaida kwa kizazi hiki kuonekana kikiwa katika umaskini, licha ya wingi wa rasilimali za kimaada katika ardhi zake. Vilevile, ni jambo la kawaida kutokuwa na ugunduzi wa kisayansi na uvumbuzi wa kiviwanda, ingawa kinasoma nadharia za ugunduzi na uvumbuzi huo na kuzifahamu. Hii ni kwa sababu haiwezekani kuharakisha kuyapata kwa njia yenye tija, isipokuwa kikiwa kina njia yenye tija ya kufikiri, yaani, isipokuwa kikiwa na mawazo na kikiwa kibunifu katika kuyatumia mawazo hayo maishani. Kwa hiyo, ni lazima kwa Waislamu kujiwekea wenyewe mawazo na njia yenye tija ya kufikiri. Baada ya hapo, wataweza kusonga mbele, kwa msingi wa hayo, kupata utajiri wa kimaada, kufanya ugunduzi wa kisayansi, na uvumbuzi wa kiviwanda. Iwapo hawatafanya hivi, hawatasonga hata hatua moja; badala yake wataendelea kuzunguka katika mduara mbaya, wakichosha juhudi zao za kiakili na kimwili, na mwishowe kujikuta 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 hakijakubali hata wazo la msingi linalopingana na itikadi yao ya Uislamu, ambayo tunalenga kuiweka miongoni mwao. Lau kingekuwa kimefanya hivyo, kingeweza kuelewa kikamilifu itikadi ya Kiislamu iliyopewa, kwa sababu uelewa huu ungetokana na mgongano kati ya itikadi ya Kiislamu na itikadi inayobebwa na kizazi hiki, na hivyo kuufanya Ummah utambue usahihi wa itikadi ya Kiislamu. Badala yake, kizazi cha sasa cha Kiislamu hakina wazo lolote wala njia yoyote ya kufikiri yenye tija. Badala yake, kimerithi mawazo ya Kiislamu kama falsafa ya kitaaluma, kama vile Wagiriki walivyorithi falsafa za Aristotle na Plato. Pia kimerithi Uislamu kama ibada na imani ya kidini, kama vile Wakristo walivyorithi Ukristo. Wakati huo huo, kimevutiwa na Ubepari baada ya kushuhudia mafanikio yake, si kwa kuelewa usahihi wa mawazo yake; na kwa kuutii kanuni zake, si kwa kuelewa jinsi suluhisho hizi zinavyotokana na mtazamo wa Kibepari wa maisha. Kwa hiyo, Ummah hauna mawazo ya Kibepari kiakili, ingawa unaishi kwa mtindo wa maisha ya Kibepari. Ummah pia umepoteza mawazo ya Kiislamu katika vitendo, ingawa unatekeleza baadhi ya ibada zake na kuyasoma mawazo yake.

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 kujaribu tu kuoanisha 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 kuchukua sheria za Magharibi jinsi zilivyo, bila hata kuzioanisha na Uislamu. Ummah umeona kuwa hakuna ubaya katika kuacha hukumu za Kiislamu na kupitisha nyingine, ili uendelee pamoja na ulimwengu wa kistaarabu, na kufikia mataifa ya Kibepari na ya Kijamaa, huku ukiyachukulia kuwa ni mataifa yaliyoendelea. Kwa upande wa wale wanaoshikamana na Uislamu, nao wana mwelekeo uleule kuelekea mawazo ya Kibepari, lakini bado wanajaribu kuyaoanisha na Uislamu. Hata hivyo, wale wanaojaribu kuoanisha Uislamu na mawazo mengine hawana athari yoyote katika maisha, wala hawana uwepo wowote katika jamii, yaani katika mahusiano halisi yanayoendelea baina 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, kuwasilisha fikra na hukumu za Kiislamu zinazotatua matatizo ya maisha kunagongana na akili tupu zisizo na fikra wala mtazamo wa kufikiri. Badala yake, kunagongana na mielekeo ya watu wote kuelekea fikra za Kibepari na Kijamaa, na na mtindo wa maisha unaoongozwa kwa sasa na Ubepari. Kwa hiyo, isipokuwa fikra inayotolewa iwe na nguvu ya kutosha kuleta mtikisiko mioyoni na akilini, haitawezekana kuwahamasisha watu, wala hata kuvuta usikivu wao kwayo. Fikra hii lazima iyasukume masilahi ya akili zilizochoka na za kina kifupi kufikiri kwa kina, na lazima iondoe mielekeo iliyopotoka na ladha zilizo na maradhi, ili kuanzisha mwelekeo sahihi kuelekea fikra 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 kifikra. Ni lazima pia ashughulikie masuala mbalimbali mapya ya maisha na kuonyesha suluhisho za Kiislamu kwa masuala hayo kama kanuni za kiungu ambazo ni lazima zifuatwe, kwa sababu ni kanuni zinazotokana na Qur'ani na Sunnah, au na yale ambayo ushahidi hizi mbili umeelekeza kwake, na si kutoka 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. Hivyo kila kanuni lazima itolewe pamoja na ushahidi wa kiungu ambao ilitokana nao, au kwa kueleza sababu ya kiungu (Illah) ambayo kanuni au maandiko yameleta.

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 yakawasababishia mateso makali zaidi maishani mwao. Waislamu kwa ujumla waliyastaajabia mawazo haya, na Magharibi inajaribu kuyatekeleza kivitendo, na inaendelea kwa juhudi zake kuyatekeleza. Ingawa Ummah unatawaliwa kinadharia na demokrasia kwa makusudi ya wakoloni makafiri, ili kulinda mfumo wa Magharibi na ukoloni, lakini kivitendo unatawaliwa na mfumo wa kiuchumi 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 mkoloni kafiri, na wale waliovutiwa 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 kiuchumi wa Kibepari, unaoainisha mawazo ya msingi ambayo uchumi wa kisiasa katika Magharibi umejengwa juu yake, ili wale ambao wamevutiwa na mfumo wa kiuchumi 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, kwa 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 Tukichunguza mfumo wa kiuchumi wa Kibepari, tunaona kwamba, kwa mtazamo wao, unahusika na mahitaji ya mwanadamu na njia za kukidhi 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 uhaba wa jamaa wa bidhaa na huduma ikilinganishwa na mahitaji. Hii inamaanisha kutotosheleza kwa bidhaa na huduma kukidhi mahitaji yanayoongezeka kila mara ya binadamu. Kwa mtazamo wao, huu ndio 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 kiuchumi 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 ziwepo njia za kuyatosheleza. Mahitaji haya ni ya kimaada tu; yanaweza kuwa ya kuonekana, kama hitaji la chakula na mavazi, au ni mahitaji yanayohisiwa na mwanadamu lakini si ya kuonekana, kama 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 hupuuzwa na hayana nafasi katika tafiti za kiuchumi.

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 kiwe cha kutamanika 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 wanakiona kuwa chenye manufaa na wengine wakiona kuwa chenye madhara. Kinachukuliwa kuwa chenye manufaa kiuchumi mradi kuna mtu anayekitamani. Hii ndiyo sababu wanachukulia vitu kuwa na manufaa kwa mtazamo wa kiuchumi hata pale ambapo maoni ya umma yanavichukulia kuwa havina manufaa, au vyenye madhara. Hivyo, divai na bangi ni vitu vyenye manufaa kwa wanauchumi, kwa kuwa kuna watu wanavitaka.

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 hutazama njia za kuridhisha, yaani bidhaa na huduma, kwa mtazamo kwamba zinatosheleza hitaji, bila kuzingatia jambo lingine lolote. Hivyo, yeye hutazama mahitaji na manufaa kama yalivyo, si kama yanavyopaswa kuwa, yaani, hutazama manufaa kama kitu kinachotosheleza hitaji, bila kuzingatia kitu kingine chochote. Kwa hiyo angetazama divai kwa uwezo wake wa kuwa na thamani ya kiuchumi kwa sababu inatosheleza mahitaji ya baadhi ya watu, na angemwona mtengenezaji wa divai kama mtu anayetoa huduma, akichukulia 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, mchumi hajali asili ya jamii, bali anajali rasilimali za kiuchumi (bidhaa za kiuchumi), kwa kuwa hizo zinakidhi hitaji. Kwa hiyo, kazi ya mchumi ni kutoa bidhaa na huduma, yaani kutoa njia za kukidhi mahitaji ya binadamu, bila kujali jambo lingine lolote. Kwa msingi huo, mchumi anajitahidi kuweka njia za kukidhi mahitaji zipatikane. Kwa kuwa bidhaa na huduma, ambazo ni njia za kukidhi mahitaji, ni chache, hazitoshelezi 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 kadiri binadamu anavyoendelea kufikia kiwango cha juu zaidi cha ukaaji wa mijini. Mahitaji haya huzidi kuongezeka na kukua, na 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 ulipoibuka, ambalo ni wingi mkubwa 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 wanachama wa jamii wakubaliane kanuni zitakazoamua ni mahitaji gani yanapaswa kutoshelezwa na ni mahitaji gani yananyimwa. Kwa maneno mengine, ni lazima kuweka kanuni itakayoamua namna ya kugawanya rasilimali chache juu ya mahitaji yasiyo na kikomo. Hivyo tatizo linalopaswa kushughulikiwa kwa mtazamo wao ni mahitaji na rasilimali, na si mwanadamu. Kwa hiyo, tatizo ni kuweka 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 kuzipatia taifa zima bidhaa na huduma, lakini si lazima kila mtu binafsi. Hivyo, tatizo la kugawanya bidhaa na huduma linahusiana kwa karibu na tatizo la uzalishaji, na lengo la masomo na tafiti za kiuchumi ni kuongeza bidhaa na huduma zinazotumiwa na jamii. Si ajabu, basi, kwamba utafiti wa vipengele vinavyoathiri ukubwa wa uzalishaji wa taifa (GDP na GNP) unatangulia juu ya 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 kunyimwa haviwezi kutatuliwa isipokuwa kwa kuongeza uzalishaji. Hivyo, kutatua tatizo la kiuchumi linalokabili 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 kuhusiana na mtu fulani au kuhusiana na kitu kingine. Katika hali ya kwanza, huitwa 'thamani ya manufaa'. Katika hali 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. Wameliita hili 'Nadharia ya Manufaa ya Pembezoni'. Hii ina maana kwamba manufaa hayapimwi kwa mtazamo wa mzalishaji peke yake, yaani kwa gharama za uzalishaji wake, kwa kuwa hilo lingemaanisha kuzingatia ugavi bila mahitaji. Wala hayapimwi kwa mtazamo wa mlaji peke yake, yaani kwa manufaa yake na kuhitajika kwake, pamoja na kuangalia uhaba wake wa jamaa, kwa kuwa hilo lingemaanisha kuzingatia mahitaji bila ugavi. Kwa kweli, wanadai kwamba manufaa yanapaswa kuangaliwa kutoka mtazamo wa ugavi na mahitaji pamoja. Hivyo basi, manufaa ya kitu hukadiriwa katika kiwango cha mwisho kinachokidhi hitaji, yaani katika kiwango cha chini kabisa cha kuridhika. Kwa hiyo, thamani ya mkate mmoja hukadiriwa katika kiwango cha chini cha njaa, si katika kiwango chake cha juu, na wakati ambapo mkate upo 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 kifae kubadilishwa. Nguvu ya kubadilishana ya kitu hupimwa kulingana na kingine, hivyo thamani ya kubadilishana ya ngano kulingana na mahindi hukadiriwa kwa vipimo vya mahindi ambavyo vinapaswa kutolewa ili kupata kipimo kimoja cha ngano. Wao hutaja thamani ya manufaa kwa kutumia neno 'manufaa' pekee, na hutaja 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 hutokea kati ya bidhaa mbili au huduma mbili ambazo zinafanana au zina thamani zinazokaribiana. Kwa sababu hiyo, kujifunza thamani kulikuwa jambo la lazima kwa wanauchumi; kwa kuwa ndiyo msingi wa ubadilishanaji, na ni kipimo cha manufaa kinachoweza kupimika; ni kipimo ambacho kwacho bidhaa na huduma hupimwa, na ambacho kwacho vitendo huhukumiwa kuwa 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 linalofikiwa kwa kazi. Kwa hiyo, ili kutambua kazi zipi ni za uzalishaji na zipi si, na kujua zipi zina tija kubwa zaidi, lazima kuwepo na kipimo sahihi cha bidhaa na huduma mbalimbali. Kipimo hiki ni thamani ya bidhaa na huduma hizo kwa jamii. Kwa maneno mengine, ni tathmini ya pamoja ya juhudi za kazi iliyotumika na huduma iliyotolewa. Tathmini kama hiyo ilikuwa ya lazima kwa sababu, katika zama za kisasa, uzalishaji kwa ajili ya kubadilishana umechukua nafasi ya uzalishaji kwa ajili ya matumizi binafsi. Hali sasa ni kwamba karibu kila mtu hubadilisha uzalishaji wake na uzalishaji wa watu wengine. Ubadilishanaji huo hufanyika kwa kuwepo kwa malipo ya bidhaa au huduma, hivyo lazima kuwe na makadirio ya thamani ya bidhaa ili iweze kubadilishwa. Kwa hiyo, kujua thamani kulingana na kile kilicho, ni jambo la msingi katika uzalishaji na matumizi, yaani ni jambo la msingi katika kukidhi 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 kupitia moja ya thamani zake, na aina hii ya thamani imekuwa kubwa zaidi. Katika jamii zilizoendelea, thamani za bidhaa hazihusiani na nyingine, bali zinahusiana na bidhaa fulani inayoitwa fedha. Uwiano wa kubadilishana kwa bidhaa au huduma kwa fedha huitwa bei yake. Kwa hiyo, bei ni kiasi cha kubadilishana kwa bidhaa au huduma kuhusiana 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; wakati bei ni thamani ya kubadilishana kwa kitu kwa fedha. Hii ina maana kwamba inawezekana bei za bidhaa zote kupanda kwa wakati mmoja, na zote kushuka kwa wakati mmoja, ilhali haiwezekani thamani za kubadilishana za bidhaa zote kuhusiana na nyingine 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 kuhusiana 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 huchukuliwa kuwa yenye tija au manufaa ikiwa jamii inatathmini bidhaa au huduma hiyo kwa bei fulani. Kiwango cha manufaa ya bidhaa au huduma hii hupimwa kwa bei ambayo wengi wa watumiaji wanakubali kulipa ili kuimiliki au kuitumia, iwe bidhaa hiyo ni ya kilimo au ya viwandani, 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 inacheza katika uzalishaji, matumizi, na usambazaji, ni utaratibu wa bei ndio unaoamua ni wazalishaji gani wataingia katika mbio za uzalishaji na ni wepi watakaotengwa. Vivyo hivyo, bei ndiyo inayoamua ni watumiaji gani watakidhi mahitaji yao na ni watumiaji gani hawataweza kufanya hivyo. Gharama ya uzalishaji wa bidhaa ndio kigezo kikuu kinachoongoza usambazaji wake sokoni, wakati manufaa ya bidhaa ndio 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. Kinachokusudiwa kwa ugavi ni ugavi wa soko, na kinachokusudiwa kwa mahitaji ni mahitaji ya soko. Kwa kuwa mahitaji hayawezi kufafanuliwa bila kutaja bei, ugavi nao hauwezi kutathminiwa bila bei. Hata hivyo, mahitaji hubadilika kinyume na mabadiliko ya bei, yaani, bei ikipanda mahitaji hupungua, na bei ikishuka mahitaji huongezeka. Hii ni kinyume na ugavi, ambao hubadilika kwa uwiano wa moja kwa moja na bei, yaani kiwango cha ugavi huongezeka bei inapopanda na hushuka bei inaposhuka. Katika pande zote mbili, bei ina athari kubwa zaidi juu ya ugavi na mahitaji, yaani, ina athari kubwa zaidi juu ya 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 Wakapitalisti ndio njia bora ya kugawa bidhaa na huduma miongoni mwa watu katika jamii, kwa kuwa manufaa ni matokeo ya juhudi ambazo mtu hutumia. Kwa hiyo, isipokuwa malipo yakiwa 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 kabisa kinachowezekana cha uzalishaji. Njia hii ni njia ya bei, ambayo pia huitwa mfumo wa bei au utaratibu wa bei. Wao wanaamini kwamba utaratibu wa bei huzalisha usawa wa kiuchumi kiotomatiki, kwa kuwa huwapa watumiaji uhuru wa kuamua wenyewe jinsi rasilimali zinazomilikiwa na jamii zitakavyogawanywa katika shughuli mbalimbali za kiuchumi, kupitia mahitaji ya watumiaji kwa baadhi ya bidhaa na kuacha kwao nyingine. Hivyo hutumia kipato chao kwa kununua kile wanachohitaji au wanachokipenda. Kwa mfano, mtumiaji asiyependa divai ataacha kuinunua na kutumia kipato chake kwa mambo mengine. Idadi ya watumiaji wasiopenda divai ikiongezeka, au wote wakaanza kuichukia, basi uzalishaji wa divai unakuwa haulipi kutokana na kupungua kwa mahitaji. Hivyo, uzalishaji wa divai utasimama kwa kawaida, na kanuni hiyo hiyo inatumika kwa bidhaa na huduma nyingine. Watumiaji wenyewe ndio huamua kiwango na aina ya uzalishaji kwa kuachwa huru kuamua nini cha kununua na nini cha kuacha. Kupitia bei yenyewe, ugawaji wa bidhaa na huduma hutokea, iwe bei hiyo inapatikana kwa wazalishaji au la, na iwe wanaipokea kutoka kwa watumiaji au la.

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 ni motisha ya uzalishaji, ni kidhibiti cha usambazaji, na ni kiunganishi kati ya mzalishaji na mtumiaji, yaani ni njia inayofikia usawa kati ya uzalishaji na matumizi. Utaratibu wa bei ni motisha ya uzalishaji, kwa sababu lengo kuu linalomsukuma mtu kufanya juhudi yoyote ya kiuzalishaji au kujitolea ni malipo yake ya kimali. Wanauchumi wa Kibepari hukataa uwezekano wa mtu kutumia juhudi kwa lengo la kimaadili au kiroho. Lengo la kimaadili, pale wanapolitambua, huhusishwa na fidia ya kimaada. Wao wanaamini kwamba mtu hutumia juhudi zake ili kutosheleza mahitaji na matamanio yake ya kimaada pekee. Kutosheleza huku hupatikana either kwa kutumia bidhaa anazozalisha mwenyewe moja kwa moja, au kwa kupokea malipo ya fedha yanayomwezesha kupata bidhaa na huduma zinazozalishwa na wengine. Kwa kuwa binadamu hutegemea kutosheleza mahitaji yake mengi, ikiwa si yote, kwa 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 anazozalisha yeye mwenyewe. Kwa hiyo, malipo ya fedha, ambayo ni bei, ndiyo lengo linalomsukuma mtu kuzalisha. Hivyo, bei ni njia inayowachochea wazalishaji kutoa juhudi zao. Basi bei ni 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 mwanadamu anapenda 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 hujitahidi kwa lengo hilo hilo, kila mmoja lazima asimame katika kutosheleza mahitaji yake kwenye kikomo ambacho anaweza kumudu kubadilishana juhudi zake na juhudi za wengine, yaani kwenye kikomo cha malipo ya kifedha anayopokea kwa kutumia juhudi zake, yaani kwenye kikomo cha bei. Kwa hiyo, bei ndiyo kizuizi kinachofanya kazi kwa asili kumzuia mwanadamu katika kumiliki na kutumia kwake kwa kiwango kinachoendana na mapato yake. Hivyo, uwepo wa bei humfanya mwanadamu afikiri, atathmini, na kutofautisha kati ya mahitaji yake yanayoshindana yanayohitaji kutoshelezwa; huchukua kile anachoona ni cha lazima, na huacha kile anachoona ni cha umuhimu mdogo. Kwa njia hii, bei humlazimu mtu kuridhika na kutosheleza kwa sehemu baadhi ya mahitaji yake, ili aweze kutosheleza mahitaji mengine ambayo anayaona si duni kwa umuhimu.

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 zinazohitajika na watu binafsi. Bei pia hudhibiti ugawaji wa huduma chache miongoni mwa watumiaji wanaozihitaji. Tofauti ya mapato kati ya watumiaji hufanya matumizi ya kila mtu yabaki ndani ya kile mapato yake yanaruhusu. Hii husababisha baadhi ya bidhaa kuwa za wale tu wanaoweza kuzimudu, huku matumizi ya bidhaa nyingine yakienea miongoni mwa watu wanaoweza kumudu bei za chini. Hivyo, bei itakuwa kidhibiti cha kugawa huduma kwa 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 huweka usawa kati ya uzalishaji na matumizi, na ni kiungo kinachounganisha mzalishaji na mtumiaji, kwa sababu mzalishaji anayetimiza matakwa ya watumiaji hupata thawabu kupitia faida. Kwa upande mwingine, mzalishaji ambaye bidhaa zake hazikubaliwi na watumiaji ataishia kupata hasara. Njia ambayo mzalishaji anaweza kugundua matakwa ya watumiaji ni bei. Iwapo watumiaji watataka bidhaa fulani, bei yake itapanda, na uzalishaji wa bidhaa hiyo utaongezeka, ili kutimiza matakwa ya mtumiaji. Iwapo watumiaji wataacha kununua bidhaa fulani, bei yake itashuka sokoni, na hivyo uzalishaji wa bidhaa hii utapungua. Kwa hiyo, rasilimali zinazotengwa kwa ajili ya uzalishaji huongezeka bei inapopanda, na hupungua bei inaposhuka. Kwa namna hii bei ndiyo chombo kinacholeta usawa kati ya uzalishaji na matumizi, na ndiyo kiungo kati ya mzalishaji na mtumiaji, na mchakato huu hutokea kiotomatiki. Hivyo basi, kwa mtazamo wa Wakapitalisti, bei ndiyo msingi ambao uchumi umejengwa juu yake, na kwao ndiyo jiwe la msingi la 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, ambao unaitwa uchumi wa kisiasa. Kwa kuusoma kwa kina, batili ya mfumo wa kiuchumi wa Ubepari inaweza 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 una maana ya kushughulikia mahitaji ya binadamu na njia za kuyatosheleza. Kwa hiyo uzalishaji wa bidhaa na huduma, ambazo ni njia za kutosheleza mahitaji, pamoja na usambazaji wa bidhaa na huduma hizi, huchukuliwa kwa mtazamo wao kuwa somo moja. Mahitaji na njia za kuyatosheleza huchukuliwa kuwa yameunganishwa kwa namna ambayo ni somo moja, lisilotenganika, kana kwamba moja kati yake imejumuishwa ndani ya jingine. Hivyo, usambazaji wa bidhaa na huduma unajumuishwa katika somo la uzalishaji wa bidhaa na huduma hizo. Kwa sababu hiyo, wao huangalia uchumi kwa pembe moja inayojumuisha bidhaa za kiuchumi na njia ya kuzimiliki, bila kutenganisha kati yake na bila kutofautisha moja kutoka kwa nyingine. Hivyo, wanashikilia mtazamo mmoja kuhusu sayansi ya uchumi na mfumo wa uchumi bila kutofautisha kati yake. 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.