Har qanday millatda fikrlar, agar millat yangi tug'ilgan bo'lsa, uning hayotida qo'lga kiritadigan eng katta boylikdir; va agar millat ma'rifatli fikrga chuqur ildiz otgan bo'lsa, har qanday avlod oldingi avlodidan ola oladigan eng katta sovg'adir.

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.

Moddiy boylik, ilmiy kashfiyotlar, sanoat ixtirolari va shunga o'xshash narsalarning barchasi fikrlardan ancha past darajada turadi. Darhaqiqat, bunday narsalarga erishish fikrlarga bog'liq, va ularni saqlab qolish ham fikrlarga bog'liqdir.

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.

Agar millatning moddiy boyligi vayron bo'lsa, millat o'zining aqliy boyligini saqlab qolgan taqdirda, uni tez orada tiklash mumkin. Ammo aqliy boylik inqirozga uchrab, millatda faqat moddiy boylik qolsa, bu boylik tez orada kamayib, millat qashshoqlikka tushib qoladi. Millat bir paytlar erishgan ilmiy yutuqlarning aksariyatini, agar u o'zining fikrlash tarzini yo'qotmasa, qayta qo'lga kiritish mumkin. Biroq, agar u samarali fikrlash tarzini yo'qotsa, tez orada orqaga ketib, o'zining kashfiyotlari va ixtirolarini yo'qotadi. Shuning uchun avvalo fikrlarni asrash zarur. Ushbu fikrlarga asoslanib va samarali fikrlash tarziga ko'ra moddiy boylik orttiriladi hamda ilmiy kashfiyotlar, sanoat ixtirolari va shunga o'xshash yutuqlarga erishish izlanadi.

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.

"Fikr" degani millatning hayot masalalarida fikrlash jarayoni mavjudligi, ya'ni uning aksariyat a'zolari voqealarga duch kelganda o'zlarida mavjud bo'lgan ma'lumotlardan foydalanib, ularga hukm chiqarishidir. Bu shuni anglatadiki, ular hayotda qo'llashga harakat qiladigan fikrlarga ega bo'ladi va bu fikrlarni tez-tez va muvaffaqiyatli qo'llash natijasida samarali fikrlash usuli shakllanadi. Bugungi kunda Islom ummati fikrlardan mahrum bo'lib, tabiiy ravishda samarali fikrlash usulidan ham mahrumdir. Hozirgi avlod o'zidan oldingi avlodidan na islomiy, na g'ayriislomiy biron-bir fikrni meros qilib olmagan va tabiiy ravishda samarali fikrlash usulini ham olmagan. Shuningdek, u o'z-o'zidan ham biron-bir fikr yoki samarali fikrlash usulini egallamagan. Natijada, yerlarida moddiy boyliklar mo'l bo'lishiga qaramay, bu avlodning qashshoqlikda ko'rinishi tabiiy holdir. Xuddi shunday, ilmiy kashfiyotlar va sanoat ixtirolarining nazariyalarini o'rganib, ularni bilsa ham, ularga samarali yo'l bilan erishishga shoshilish mumkin emas, agar u samarali fikrlash usuliga ega bo'lmasa, ya'ni fikrlarga ega bo'lmasa va bu fikrlarni hayotda qo'llashda ijodkor bo'lmasa. Shuning uchun musulmonlar uchun o'zlariga fikrlar va samarali fikrlash usulini qaror toptirish zarurdir. Shundan keyingina ular shu asosda moddiy boylikka erishish, ilmiy kashfiyotlar va sanoat ixtirolarini yaratishga qodir bo'ladilar. Buni qilmasalar, bir qadam ham oldinga siljimaydilar; aksincha, aqliy va jismoniy kuchlarini sarflab, yana o'sha boshlang'ich nuqtasiga qaytib keladigan yopiq doira ichida aylanishda davom etadilar.

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.

Hozirgi musulmonlar avlodi hatto biz ularning orasida o'rnatmoqchi bo'lgan Islom mafkurasiga zid bo'lgan birorta asosiy fikrni ham qabul qilmagan. Agar ular buni qilganlarida, berilgan Islom mafkurasini to'liq anglay olgan bo'lardilar, chunki bu anglash Islom mafkurasi bilan bu avlod tashiyotgan mafkura o'rtasidagi to'qnashuvdan kelib chiqqan bo'lardi va bu Ummatni Islom mafkurasining to'g'riligini anglashga olib kelardi. Aksincha, hozirgi Islom avlodi har qanday fikrdan va samarali fikrlash usulidan xoli. U Islom fikrlarini Yunonlar Aristotel va Aflotun falsafalarini meros qilib olganlari kabi, akademik falsafa sifatida meros qilib olgan. U Islomni ham Xristianlar Xristianlikni meros qilib olganlari kabi, marosimlar va diniy aqidalar sifatida meros qilib olgan. Shu bilan birga, u Kapitalizmning muvaffaqiyatlarini ko'rib, unga mahliyo bo'lib qolgan, lekin bu uning fikrlarining to'g'riligini anglashdan emas; balki uning qoidalariga bo'ysunishdan va bu yechimlarning hayotga Kapitalistik qarashdan qanday kelib chiqqanini tushunishdan emas. Shuning uchun Ummat fikran Kapitalistik tafakkurdan mahrum, garchi u Kapitalistik hayot tarzi bo'yicha yashasa-da. Ummat amalda Islomiy tafakkurdan ham mahrum bo'lib qolgan, garchi u ba'zi marosimlarini ado etsa va uning fikrlarini o'rgansa-da.

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.

Bu avlodning kapitalistik g‘oyalarga bo‘lgan moyilligi Islomni kapitalistik qonunlar va yechimlar bilan muvofiqlashtirish chegarasidan ancha o‘tib ketdi. Hozir shunday darajaga yetdiki, Islomning hayotning zamonaviy muammolarini hal qila olmasligi haqida tuyg‘u paydo bo‘lgan va hatto ularni Islom bilan muvofiqlashtirmasdan, G‘arb qonunlarini shundayligicha qabul qilish istagi kuchaymoqda. Ummat, tsivilizatsiyalashgan dunyo bilan birga taraqqiy etish va kapitalistik hamda sotsialistik davlatlarga yetib olish uchun, ularni taraqqiy etgan xalqlar deb hisoblab, Islom qoidalaridan voz kechib, boshqalarini qabul qilishda hech qanday zarar ko‘rmay qoldi. Islomga amal qiladiganlar esa kapitalistik fikrlarga xuddi shunday moyillik ko‘rsatmoqda, ammo ular baribir ularni Islom bilan muvofiqlashtirishga harakat qilmoqda. Biroq, Islomni boshqa fikrlar bilan muvofiqlashtirishga urinayotganlarning hayotda hech qanday ta’siri yo‘q, jamiyatda, ya’ni odamlar o‘rtasidagi haqiqiy munosabatlarda ham ularning o‘rni yo‘q.

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.

Shunday ekan, hayotdagi muammolarni hal qiladigan islomiy fikrlar va qoidalarni yetkazish fikrsiz va fikrlash tarzidan bo'shab qolgan onglar bilan to'qnash keladi. Aksincha, u barcha odamlarning kapitalistik va sotsialistik g'oyalarga, hozirda kapitalizm boshqarayotgan hayot tarziga moyilliklari bilan to'qnashadi. Shuning uchun berilgan g'oya yurak va ongda silkinish yuzaga keltirishga yetarlicha kuchli bo'lmasa, odamlarni harakatga keltirish, hatto ularning e'tiborini o'ziga jalb qilish ham mumkin bo'lmaydi. Bu g'oya xira va sayoz ongларni chuqur fikrlashga undashi, buzilgan moyilliklar va kasal didlarni silkitib tashlashi kerak, shunda islomiy fikrlar va qoidalarga to'g'ri moyillik qaror topadi.

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.

Shuning uchun Islom da'vatining tashuvchisi kapitalistik yechimlar asoslangan poydevorni fosh etishi, ularning yolg'onligini ochib berishi va ularni aqliy jihatdan yo'q qilishi zarur. U hayotning turli yangi masalalariga murojaat qilishi va bu masalalarga Islomiy yechimlarni amalga oshirilishi shart bo'lgan ilohiy hukmlar sifatida ko'rsatishi kerak, chunki ular Qur'on va Sunnatdan yoki bu ikki dalil yo'naltirgan narsalardan kelib chiqqan hukmlardir, hozirgi zamonga mos keladimi yoki yo'qmi, degan nuqtai nazardan emas. Bu shuni anglatadiki, ular foydali bo'lishidan qat'i nazar, Aqidaga asoslanib qabul qilinishi kerak. Shu sababli har bir hukm uni chiqarib olingan ilohiy dalil bilan birga berilishi yoki hukm va matn keltirgan ilohiy illat (sabab) tushuntirilishi lozim.

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.

Hukmronlik tizimi va iqtisodga oid fikrlar musulmonlarni eng ko'p o'ziga jalb qilgan, ularni hayotlarida eng og'ir sinovlarga duchor etgan fikrlardir. Musulmonlar umuman bu fikrlarni yuksak baholaydilar, G'arb esa bu fikrlarni amalda qo'llashga intiladi va ularni joriy etish uchun harakatlarini davom ettiradi. Garchi ummat nazariy jihatdan kofir mustamlakachilar tomonidan G'arb tizimini va mustamlakachilikni himoya qilish maqsadida demokratiya bilan boshqarilsa-da, amalda u hayotning barcha iqtisodiy jabhalarida kapitalistik iqtisodiy tizim bilan boshqariladi. Shuning uchun islomiy iqtisodiy fikrlar islom dunyosining iqtisodiy hayotiga eng katta ta'sir ko'rsatadigan fikrlardir, shu darajada ko'p ta'sir ko'rsatadiki, ular uni tepa-tepaga ag'darib yuboradi va ularga kofir mustamlakachining agentlari hamda G'arbga maftun bo'lganlar, ya'ni qorong'ulikda yashashdan mamnun bo'lganlar, mag'lubiyatga uchraganlar va hukmdorlar eng ko'p qarshilik ko'rsatadilar.

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.

Shu sababli, G'arbdagi siyosiy iqtisodni asoslab bergan asosiy tushunchalarni tasniflaydigan kapitalistik iqtisodiy tizimning aniq tasvirini berish zarur. Shunda G'arb iqtisodiy tizimiga mahliyo bo'lib qolganlar bu tizimning buzuqligini va uning Islom bilan ziddiyatini ko'ra oladilar. Keyin ular iqtisodiy hayot muammolarini to'g'ri yo'l bilan hal etuvchi islomiy iqtisodiy tafakkurni o'rganadilar va uni ham umumiy tamoyillari, ham tafsilotlari jihatidan kapitalistik hayotga zid bo'lgan o'ziga xos hayot tarzi sifatida taqdim etadilar.

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.

Kapitalistik iqtisodiy tizim Agar kapitalistik iqtisodiy tizimni tahlil qilsak, ularning qarashicha, u insonning ehtiyojlari va bu ehtiyojlarni qondirish vositalari bilan shug‘ullanishini ko‘ramiz. U insonning hayotidagi faqat moddiy tomonni qamrab oladi va u uch asosga qurilgan:

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. Ehtiyojlarga nisbatan tovarlar va xizmatlarning nisbiy kamligi mavjud. Bu inson ortib borayotgan ehtiyojlarini qondirish uchun tovarlar va xizmatlarning yetarli emasligini anglatadi. Jamiyatning iqtisodiy muammosi aynan shunday ko‘rinadi.

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. Mahsulotning qiymati — iqtisodiy tadqiqot va o‘rganishning aksariyatining asosi bo‘lgan tushuncha.

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

3. Narx va uning ishlab chiqarish, iste'mol va taqsimotdagi o'rni. Narx kapitalistik iqtisodiy tizimning asosiy tayanchi hisoblanadi.

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

Mahsulotlar va xizmatlarning nisbiy kamyobligiga kelsak, bu holat shu bilan bog'liqki, mahsulotlar va xizmatlar insonning ehtiyojlarini qondirishga xizmat qiladigan vositalardir. Ular aytadiki, insonda qondirilishi kerak bo'lgan ehtiyojlar bor, demak, ularni qondirish vositalari ham bo'lishi kerak. Bu ehtiyojlar faqat moddiydir: ular yo moddiy ko'rinishga ega, masalan, oziq-ovqat va kiyimga bo'lgan ehtiyoj, yoki inson tomonidan sezilsa-da, moddiy ko'rinishga ega bo'lmagan ehtiyojlar, masalan, shifokor va o'qituvchilar kabi mutaxassislarning xizmatiga bo'lgan ehtiyoj. Ammo g'urur va sharaf kabi axloqiy ehtiyojlar yoki Yaratuvchini poklash kabi ma'naviy ehtiyojlar iqtisodiy jihatdan tan olinmaydi, shuning uchun ular e'tiborsiz qoldiriladi va iqtisodiy tadqiqotlarda o'rin olmaydi.

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.

Qanoatlantirish vositalari tovarlar va xizmatlar deb ataladi. Tovarlar moddiy ehtiyojlarni qondirish vositalari, xizmatlar esa nomoddiy ehtiyojlarni qondirish vositalaridir. Ularning nuqtai nazaridan tovarlar va xizmatlarni ehtiyojni qondirishga layoqatli qiladigan narsa ularda mavjud foydadir. Bu foyda narsani ehtiyojni qondirish uchun talabgir qiladigan xususiyatdir. Ehtiyoj iqtisodiy istakni anglatgani uchun, iqtisodiy jihatdan foydali narsa har qanday istalgan narsadir, u zarur bo'lsinmi yoki yo'qmi, hatto ba'zilar uni foydali, boshqalar esa zararli deb hisoblasa ham. U kimdir uni istaydigan ekan, iqtisodiy jihatdan foydali deb hisoblanadi. Shu sababli ular jamoatchilik fikri ularni foydasiz yoki zararli deb hisoblagan narsalarni ham iqtisodiy nuqtai nazardan foydali deb bilishadi. Shunday qilib, sharob va gashish iqtisodchilar uchun foydali narsalardir, chunki ularni istaydigan odamlar bor.

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.

Iqtisodchi iste'mol vositalariga, ya'ni tovarlar va xizmatlarga, ularning faqat ehtiyojni qondirishi nuqtai nazaridan qaraydi, boshqa hech qanday omilni hisobga olmasdan. Shunday qilib, u ehtiyojlar va foydalarga ular qanday bo'lsa, shundayligicha qaraydi, ular qanday bo'lishi kerak bo'lganidek emas, ya'ni u foydani ehtiyojni qondirish sifatida ko'radi, boshqa hech narsani hisobga olmasdan. Demak, u sharobga uning ayrim odamlarning ehtiyojlarini qondirgani uchun iqtisodiy qiymatga ega bo'lish imkoniyati sifatida qaraydi va sharob ishlab chiqaruvchini xizmat ko'rsatuvchi shaxs sifatida tasavvur qiladi, bu xizmatni ayrim shaxslarning ehtiyojini qondirgani uchun iqtisodiy qiymatga ega deb hisoblaydi.

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.

Kapitalizmdagi ehtiyojlarning tabiati va bu ehtiyojlarni qondirish vositalarining tabiati shundaydir. Shu sababli iqtisodchi jamiyatning tabiatiga e'tibor bermaydi, balki ehtiyojni qondiradigan iqtisodiy moddiy resurslar (iqtisodiy tovarlar)ga e'tibor beradi. Shunday ekan, iqtisodchining vazifasi boshqa har qanday mulohazadan qat'i nazar, tovar va xizmatlarni taqdim etish, ya'ni insonning ehtiyojlarini qondirish vositalarini ta'minlashdir. Binobarin, iqtisodchi qondirish vositalarini mavjud qilishga intiladi. Qondirish vositalari bo'lgan tovar va xizmatlar cheklangan bo'lgani uchun ular insonning barcha ehtiyojlarini qondirishga yetarli emas, chunki iqtisodchilarning nazarida bu ehtiyojlar cheksiz va doimiy ravishda o'sib boradi. Buning sababi shundaki, inson sifatida qondirishi shart bo'lgan asosiy ehtiyojlar mavjud, shuningdek, inson shaharlashuvning yuqori darajasiga o'tgani sari soni ortib boradigan ehtiyojlar ham bor. Bu ehtiyojlar ko'payadi va o'sadi, ularning barchasi to'liq qondirilishini talab qiladi, bu esa tovar va xizmatlar qancha ko'paysa ham amalga oshishi mumkin bo'lmagan vaziyatdir. Shu yerdan iqtisodiy muammoning asosi paydo bo'ldi: ehtiyojlarning haddan tashqari ko'pligi va ularni qondirish vositalarining yetishmasligi, ya'ni insonning barcha ehtiyojlarini to'liq qondirish uchun tovar va xizmatlarning yetishmasligi.

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.

Shu nuqtai nazardan, jamiyat iqtisodiy muammoga duch keladi, ya'ni tovar va xizmatlarning nisbiy kamligi. Bu kamlikning muqarrar natijasi shuki, ba'zi ehtiyojlar qisman qondiriladi yoki umuman qondirilmaydi. Vaziyat shunday ekan, jamiyat a'zolari qaysi ehtiyojlar qondirilishi va qaysilari qondirilmay qolishi kerakligini belgilovchi qoidalar yuzasidan kelishib olishlari zarur. Boshqacha aytganda, cheklangan resurslarni cheksiz ehtiyojlar o'rtasida taqsimlash usulini belgilovchi qoida o'rnatish zarur. Shunday qilib, ularning nazarida hal etilishi kerak bo'lgan muammo odam emas, balki ehtiyojlar va resurslardir. Demak, muammo resurslarni ehtiyojlarni qondirish uchun mavjud qilishdan iboratdir, ammo bu har bir alohida shaxsning ehtiyojlarini qondirish zarur degani emas. Shu sababli, o'rnatiladigan qoidalar mumkin bo'lgan eng yuqori darajadagi ishlab chiqarishga erishishni ta'minlaydigan qoidalar bo'lishi kerak, toki resurslarning eng yuqori hajmiga, ya'ni butun millatga tovar va xizmatlarni yetkazib berishga erishilsin, ammo har bir alohida shaxsga albatta yetkazilishi shart emas. Binobarin, tovar va xizmatlarni taqsimlash muammosi ishlab chiqarish muammosi bilan chambarchas bog'liqdir va iqtisodiy tadqiqotlar hamda izlanishlarning maqsadi jamiyat tomonidan iste'mol qilinadigan tovar va xizmatlarni ko'paytirishdir. Shuning uchun milliy ishlab chiqarish hajmiga (YaIM va YaMM) ta'sir etuvchi omillarni o'rganish barcha iqtisodiy tadqiqotlar orasida birinchi o'rinda turishi ajablanarli emas. Chunki milliy ishlab chiqarishni oshirish bo'yicha tadqiqot ehtiyojlarga nisbatan tovar va xizmatlar kamligi, ya'ni iqtisodiy muammoni hal etishning eng muhim yo'nalishlaridan biridir. Ular kambag'allik va mahrumlikni faqat ishlab chiqarishni oshirish orqali bartaraf etish mumkin, deb hisoblaydilar. Shu sababli jamiyat duch kelgan iqtisodiy muammoni hal etish faqat ishlab chiqarishni oshirish yo'li bilan amalga oshadi.

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.

Mahsulotning qiymati uning muhimlik darajasini bildiradi, bu darajani u muayyan shaxsga nisbatan yoki boshqa narsaga nisbatan belgilaydi. Birinchi holatda uni "foydalilik qiymati" deb ataydilar. Ikkinchi holatda esa uni "almashuv qiymati" deb ataydilar. Narsaning foydalilik qiymatini quyidagicha xulosalash mumkin: narsaning har bir birligining foydalilik qiymati uning chekka foydaliligi, ya'ni eng kuchsiz ehtiyojni qondiruvchi birlikning foydaliligi bilan baholanadi. Buni "Chekka foydalilik nazariyasi" deb atashgan. Bu shuni anglatadiki, foydalilik faqat ishlab chiqaruvchi nuqtayi nazaridan, ya'ni uni ishlab chiqarish xarajatlari bilan baholanmaydi, chunki bu talabsiz taklifni hisobga olish demak bo'ladi. Shuningdek, u faqat iste'molchi nuqtayi nazaridan, ya'ni uning foydasi va istalganligi hamda nisbiy kamyobligini ko'rib chiqish bilan ham baholanmaydi, chunki bu taklifsiz talabni hisobga olish demak bo'ladi. Aslida ular foydalilik taklif va talab birgalikda ko'rilgan holda baholanishi kerak, deb hisoblaydilar. Shunday qilib, narsaning foydaliligi ehtiyojni qondiradigan oxirgi nuqtada, ya'ni qanoatlanishning eng quyi nuqtasida baholanadi. Demak, bir bo'lak non qiymati ochlikning eng yuqori nuqtasida emas, balki eng quyi nuqtasida baholanadi va bozorda non mavjud bo'lgan paytda baholanadi, kamyob bo'lgan paytda emas.

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.

Almashinuv qiymatiga kelsak, u narsani almashinuvga yaroqli qiladigan xususiyatdir. Narsaning almashinuv kuchi boshqa narsaga nisbatan o‘lchanadi, shuning uchun bug‘doyning makkajo‘xoriga nisbatan almashinuv qiymati bir birlik bug‘doyni olish uchun qancha birlik makkajo‘xori berilishi kerakligi bilan baholanadi. Ular foydaning qiymatini faqat «foyda» atamasi bilan, almashinuv qiymatini esa faqat «qiymat» atamasi bilan ifodalaydilar.

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.

Almashinuv ikki tovar yoki xizmat o‘rtasida, qiymatlari o‘xshash yoki bir-biriga yaqin bo‘lganda sodir bo‘ladi. Shu sababli iqtisodchilar uchun qiymatni o‘rganish zarur bo‘ldi; chunki u almashinuvning asosi hisoblanadi va uni o‘lchash mumkin bo‘lgan foydalilikdir. U tovar va xizmatlar o‘lchanadigan mezon bo‘lib, uning yordamida harakatlar samarali yoki samarasiz deb baholanadi.

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.

Ishlab chiqarish, ularning fikricha, foyda yaratish yoki uni oshirishdir, bu esa mehnat orqali amalga oshadi. Shuning uchun mahsulotlar va xizmatlarni samarali yoki samarasiz deb belgilash hamda qaysi biri yuqori samaradorlikka ega ekanini bilish uchun turli mahsulot va xizmatlar uchun aniq o'lchov bo'lishi kerak. Bu o'lchov turli mahsulot va xizmatlarning jamiyatdagi qiymatidir. Boshqacha aytganda, bu sarflangan mehnat va ko'rsatilgan xizmatning jamoaviy baholanishidir. Bunday baholash zarur bo'lib qoldi, chunki zamonaviy davrda iste'mol uchun ishlab chiqarish o'rnini ayirboshlash uchun ishlab chiqarish egalladi. Hozir deyarli har bir inson o'z mahsulotini boshqa odamlarning mahsulotiga almashtirmoqda. Ayirboshlash tovar yoki xizmat uchun kompensatsiya mavjudligi orqali amalga oshadi, shuning uchun tovarni ayirboshlash mumkin bo'lishi uchun uning qiymatini baholash kerak. Demak, qiymatni uning mohiyati bo'yicha bilish ishlab chiqarish va iste'molning muhim omili, ya'ni bu vositalardan foydalanib inson ehtiyojlarini qondirishning muhim omilidir.

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.

Zamonaviy tarixda bu ayirboshlash qiymati o'zining qadriyatlaridan biri orqali aniqlandi va bu turdagi qiymat ustun bo'lib qoldi. Rivojlangan jamoalarda tovarlarning qiymatlari bir-biri bilan emas, balki pul deb ataladigan muayyan tovar bilan bog'liqdir. Tovar yoki xizmatning pul bilan ayirboshlanish nisbati uning narxi deb ataladi. Demak, narx — tovar yoki xizmatning pulga nisbatan ayirboshlash miqdoridir. Shunday ekan, ayirboshlash qiymati va narx o'rtasidagi farq shundaki, ayirboshlash qiymati bir narsaning boshqa narsa bilan almashinish nisbatidir, bu narsa pul, tovar yoki xizmat bo'lishidan qat'i nazar; narx esa narsaning pul bilan ayirboshlash qiymatidir. Bu shuni anglatadiki, bir vaqtning o'zida barcha mollarning narxi ko'tarilishi va barchasining narxi tushishi mumkin, ammo barcha tovarlarning bir-biriga nisbatan ayirboshlash qiymatlarining bir vaqtda ko'tarilishi yoki tushishi mumkin emas. Shuningdek, tovarlarning narxi o'zgarib, ularning ayirboshlash qiymatida o'zgarish bo'lmasligi ham mumkin. Demak, tovarning narxi uning qadriyatlaridan biridir; boshqacha aytganda, bu faqat pulga nisbatan olingan tovar qiymatidir. Narx qadriyatlardan biri bo'lgani uchun, bir narsaning foydali yoki foydasiz ekanligini va o'sha narsaning foyda darajasini aniqlashda narxni o'lchov sifatida olish tabiiydir. Shu sababli, agar jamiyat ma'lum bir narx bilan biror tovar yoki xizmatni baholasa, u tovar yoki xizmat samarali yoki foydali hisoblanadi. Ushbu tovar yoki xizmatning foyda darajasi, u qishloq xo'jaligi yoki sanoat mahsuloti bo'ladimi, xizmat savdogar, transport kompaniyasi, shifokor yoki muhandisniki bo'ladimi, uni egallash yoki undan foydalanish uchun iste'molchilarning ko'pchiligi to'lashga rozi bo'ladigan narx bilan o'lchanadi.

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.

Narxning ishlab chiqarish, iste'mol va taqsimotdagi o'rniga kelsak, narx mexanizmi ishlab chiqarish poygasiga qaysi ishlab chiqaruvchilar kirishini va qaysilari chetda qolishini hal qiladi. Xuddi shunday, narx qaysi iste'molchilar ehtiyojlarini qondira olishini va qaysilari buni qila olmasligini belgilaydi. Tovarning ishlab chiqarish xarajati bozordagi taklifini belgilovchi asosiy omildir, tovarning foydaliligi esa unga bo'lgan bozor talabini belgilovchi asosiy omildir, ikkalasi ham narx orqali o'lchanadi. Shuning uchun taklif va talab o'rganilishi kapitalistik iqtisodiyotdagi asosiy masaladir. Taklif deganda bozor taklifi, talab deganda esa bozor talabi nazarda tutiladi. Talabni narxni eslatmasdan aniqlab bo'lmaganidek, taklifni ham narxsiz baholab bo'lmaydi. Biroq talab narx o'zgarishiga teskari proporsional ravishda o'zgaradi, ya'ni narx oshsa talab kamayadi, narx pasaysa talab ortadi. Bu taklifga zid bo'lib, u narxga to'g'ri proporsional ravishda o'zgaradi, ya'ni narx oshganda taklif darajasi ortadi, narx tushganda esa u kamayadi. Ikkala holatda ham narx taklif va talabga eng katta ta'sir ko'rsatadi, ya'ni ishlab chiqarish va iste'molga eng katta ta'sir ko'rsatadi.

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.

Kapitalistlar nazarida narx mexanizmi jamiyatdagi shaxslar o'rtasida tovarlar va xizmatlarni taqsimlashning eng ideal usuli hisoblanadi, chunki foyda inson sarflagan mehnatning natijasidir. Shuning uchun, agar haq mehnatga teng bo'lmasa, shubhasiz, ishlab chiqarish darajasi pasayadi. Demak, jamiyatda tovar va xizmatlarni taqsimlashning ideal usuli ishlab chiqarishning eng yuqori mumkin bo'lgan darajasini kafolatlaydigan usuldir. Bu usul narx usuli bo'lib, u narx tizimi yoki narx mexanizmi deb ham ataladi. Ular narx mexanizmi iqtisodiy muvozanatni avtomatik ravishda yaratadi, deb hisoblaydilar, chunki u iste'molchilarga jamiyatga tegishli resurslarni turli iqtisodiy faoliyatlar o'rtasida qanday taqsimlashni o'zlari hal qilish imkonini beradi: ba'zi tovarlarga bo'lgan talab orqali va boshqalaridan yuz o'girish orqali. Shu sababli ular daromadlarini kerakli yoki yoqtirgan narsalarni sotib olishga sarflaydilar. Shunday qilib, sharobni yoqtirmaydigan iste'molchi uni sotib olishdan tiyiladi va daromadini boshqa narsalarga sarflaydi. Agar sharobni yoqtirmaydigan iste'molchilar soni ortsa yoki hammasi uni yoqtirmay qolsa, talabning kamayishi tufayli sharob ishlab chiqarish foydasiz bo'lib qoladi. Shunday qilib, sharob ishlab chiqarish tabiiy ravishda to'xtaydi, xuddi shu qoida boshqa tovarlar va xizmatlarga ham tegishli. Iste'molchilar nimani sotib olish va nimadan voz kechishni erkin hal qilish imkoniga ega bo'lgani uchun ishlab chiqarishning darajasi va turini ular o'zlari belgilaydilar. Narxning o'zi orqali tovarlar va xizmatlarning taqsimoti sodir bo'ladi, narx ishlab chiqaruvchilarga mavjud bo'ladimi yoki yo'qmi va ular uni ishlab chiqaruvchilarga beradimi yoki yo'qmi, shundan qat'i nazar.

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.

Narx mexanizmi ishlab chiqarish uchun rag'batdir, taqsimotni tartibga soluvchidir va ishlab chiqaruvchi bilan iste'molchi o'rtasidagi bog'lovchi halqadir, ya'ni ishlab chiqarish bilan iste'mol o'rtasida muvozanatga erishish vositasidir. Narx mexanizmi ishlab chiqarish uchun rag'batdir, chunki insonning har qanday mehnat yoki qurbonlik bilan bog'liq ishlab chiqarish faoliyatiga kirishishidagi asosiy sababi uning moddiy mukofotidir. Kapitalistik iqtisodchilar inson mehnatini ma'naviy yoki axloqiy sabab bilan sarflashi ehtimolini inkor etadilar. Axloqiy sabab, ular uni tan olgan taqdirda ham, moddiy taqdirlash bilan izohlanadi. Ular inson o'z mehnatini faqat moddiy ehtiyojlari va istaklarini qondirish uchun sarflaydi, deb hisoblaydilar. Bu qondirish yo o'zi bevosita ishlab chiqargan tovarlarni iste'mol qilish orqali, yoki boshqalar tomonidan ishlab chiqarilgan tovar va xizmatlarni olish imkonini beruvchi pul mukofotini olish orqali amalga oshadi. Inson ehtiyojlarining ko'pchiligini, agar hammasini bo'lmasa, qondirishda boshqalar bilan mehnatini almashishga bog'liq bo'lgani uchun, ehtiyojlarni qondirish o'z mehnatiga pul mukofotini olishga qaratilgan bo'ladi. Bu pul mukofoti unga tovar va xizmatlarni olish imkonini beradi va shunga ko'ra u o'zi ishlab chiqargan tovarlarni olishga e'tibor qaratmaydi. Shuning uchun pul mukofoti, ya'ni narx, insonni ishlab chiqarishga undovchi sababdir. Demak, narx ishlab chiqaruvchilarni o'z mehnatlarini taklif qilishga rag'batlantiruvchi vositadir. Shunday qilib, narx ishlab chiqarish uchun rag'batdir.

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.

Narx — taqsimotni tartibga soluvchi vositadir, chunki inson barcha ehtiyojlarini to‘liq qondirishni xohlaydi va bu ehtiyojlarni qondiradigan tovar va xizmatlarni olishga intiladi. Agar har bir inson o‘z ehtiyojlarini qondirishda erkin qoldirilganda, u xohlagan istalgan tovarga ega bo‘lib, uni iste’mol qilishdan to‘xtamasdi. Har bir inson aynan shu maqsadga intilganligi sababli, har kim o‘z ehtiyojlarini qondirishni shu chegarada to‘xtatishga majbur bo‘ladiki, u o‘z mehnatini boshqalarning mehnati bilan almashtira olsin, ya’ni o‘z mehnatiga oladigan pul mukofotining chegarasida, boshqacha aytganda narx chegarasida. Shuning uchun narx — insonni mulk va iste’molda uning daromadiga mutanosib darajada cheklashga tabiiy ravishda xizmat qiladigan cheklovdir. Demak, narxning mavjudligi insonni o‘zining raqobatlashuvchi, qondirilishi talab etilayotgan ehtiyojlari o‘rtasida o‘ylashga, baholashga va farqlashga majbur qiladi: u zarur deb topganini oladi, kamroq ahamiyatli deb topganini esa tark etadi. Shunday qilib, narx shaxsni ba’zi ehtiyojlarini qisman qondirishga rozi bo‘lishga majbur qiladi, toki u o‘zi uchun kam ahamiyatga ega bo‘lmagan boshqa ehtiyojlarini qondira olsin.

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.

Demak, narx ehtiyoj qilinadigan foydalarni shaxslar o'rtasida taqsimlovchi vosita hisoblanadi. Narx, shuningdek, talab qiluvchi iste'molchilar o'rtasida cheklangan foydalarning taqsimlanishini ham tartibga soladi. Iste'molchilarning daromadlaridagi tafovut har bir shaxsning iste'molini uning daromadi ruxsat beradigan darajada cheklab qo'yadi. Bu ba'zi tovarlarni faqat ularni sotib olishga qodir bo'lgan kishilar bilan cheklab qo'yadi, boshqa tovarlarning iste'moli esa arzon narxlarni to'lay oladigan kishilar orasida keng tarqaladi. Shunday ekan, narx iste'molchilar o'rtasida foydalarni taqsimlashda tartibga soluvchi bo'ladi: ba'zi tovar va xizmatlarga yuqori, boshqalariga past narx belgilash orqali, hamda narxning ayrim iste'molchilarga boshqalarga qaraganda ko'proq mos kelishi orqali.

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.

Narx ishlab chiqarish va iste'mol o'rtasida muvozanatni ta'minlaydi va u ishlab chiqaruvchi bilan iste'molchi o'rtasidagi bog'lovchi halqadir, chunki iste'molchilarning ehtiyojlarini qondirgan ishlab chiqaruvchi foyda orqali mukofotlanadi. Boshqa tomondan, mahsulotlari iste'molchilar tomonidan qabul qilinmagan ishlab chiqaruvchi zararga uchraydi. Ishlab chiqaruvchi iste'molchilarning ehtiyojlarini aniqlay oladigan usul narxdir. Agar iste'molchilar biror mahsulotga talab bildirsa, uning narxi oshadi va iste'molchilarning ehtiyojini qondirish uchun o'sha mahsulotni ishlab chiqarish ko'payadi. Agar iste'molchilar biror mahsulotni sotib olishdan voz kechsa, uning narxi bozorda tushib ketadi va shu sababli bu mahsulotni ishlab chiqarish kamayadi. Demak, ishlab chiqarishga ajratilgan resurslar narx oshganda ko'payadi, narx tushganda esa kamayadi. Shu tariqa narx ishlab chiqarish va iste'mol o'rtasida muvozanatga erishtiruvchi vositadir, u ishlab chiqaruvchi bilan iste'molchi o'rtasidagi bog'lovchi halqadir va bu jarayon avtomatik ravishda sodir bo'ladi. Shuning uchun kapitalistlarning qarashida narx iqtisodiyot qurilgan asosdir va ular uchun iqtisodiyotning poydevor toshidir.

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.

Bu kapitalizmdagi iqtisodiy tizimning, ya'ni siyosiy iqtisodning xulosasidir. Uni chuqur o'rganish orqali kapitalistik iqtisodiy tizimning yolg'onchiligini ko'p jihatdan ko'rsatish mumkin:

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. Ehtiyojlar bilan ularni qondirish vositalarini aralashtirish Kapitalizmdagi iqtisod inson ehtiyojlari va ularni qondirish vositalarini o‘rganadi. Shu sababli ularning nazarida ehtiyojlarni qondiruvchi vositalar bo‘lgan tovar va xizmatlar ishlab chiqarish hamda ularni taqsimlash bitta mavzu sifatida qaraladi. Ehtiyojlar va ularni qondirish vositalari o‘zaro shunday bog‘langan deb hisoblanadiki, ular bitta mavzuni tashkil etadi, bir-biridan ajralmaydi, go‘yo ulardan biri ikkinchisi ichiga kiritilgandek. Shunday qilib, tovar va xizmatlarni taqsimlash ularni ishlab chiqarish mavzusiga kiritiladi. Shu tufayli ular iqtisodga iqtisodiy tovarlar va ularga egalik qilish usulini o‘z ichiga oluvchi yagona nuqtai nazardan qaraydilar, ular orasida ajratmasdan va birini ikkinchisidan farqlamasdan. Natijada ular iqtisodiy fan va iqtisodiy tizimga ularni farqlamasdan yagona qarashda bo‘ladilar. Holbuki, iqtisodiy tizim bilan iqtisodiy fan o‘rtasida farq bor.

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.