Ka tuna cewa babban manufar tattalin arzikin siyasa a Musulunci ita ce biyan buƙatun rayuwa na asali ga kowane mutum, da kuma ba kowane mutum damar biyan buƙatun jin daɗi da alatu nasa. Daga mahangar Musulunci, buƙatun rayuwa na asali na kowane ɗan Adam iri ɗaya ne, ba tare da la'akari da wurin da mutane suke ba ko zamanin da suke rayuwa a cikinsa. Waɗannan buƙatu suna da alaƙa kai tsaye da rayuwa da jin daɗin mutane. Musulunci ya amince da waɗannan buƙatu, kuma ya sanya su haƙƙi ga kowane mutum ba tare da banbanci ba. A taƙaice, buƙatun rayuwa na asali na ɗan Adam su ne abinci da ruwa, tufafi, gida mai aminci, da lafiya; wasu na iya cewa lafiya tana cikin sakamakon sauran buƙatun asali (abinci, tufafi, da gida). Bayan waɗannan buƙatu, ɗan Adam yana neman rayuwa mai daɗi da alatu, kuma hakan ba laifi ba ne a Musulunci.

Recall that the main objective of the Islamic political economy is to satisfy the basic needs of each individual and to enable each individual to satisfy his luxury needs. From the Islamic perspective, the basic needs of any human are the same irrespective of the place or the time era the people live in. These needs are directly related to the survival and the well-being of people. Islam recognizes these needs and makes them a right for each and every individual. Essentially, the basic needs of a human are the food and water, clothing, secure housing, and health; some may argue that health is a by-product of the other basic needs (food, clothing, and housing). Beyond these needs, human strive for more comfortable and luxurious life, which is perfectly all right in Islam.

A cikin bayanin bukatun asali na mutane, an ruwaito cewa Annabi Muhammad ﷺ ya ce: "Duk wanda ya kwana da tsaro a gidansa, da lafiya mai kyau, da isasshen abinci, to, ya samu dukkan abin da yake bukata a rayuwa." Wannan hadisi daga Annabi ﷺ yana nuna cewa abinci, da matsugunin tsaro, da lafiya, su ne muhimman abubuwan rayuwa da kowane mutum dole ne ya samu. Ambaton tufafi a matsayin bukata ta asali kuwa yana cikin Suratul Baqara (babi na 2, aya ta 233): "Wajibi ne uban yaro ya biya abincin uwar yaron da tufafinta bisa ka'ida mai kyau." Ko da yake ambaton yana game da nauyin iyali, amma mahallin yana da alaka da bukatun mutum daya-daya. Don haka Musulunci ya wajabta cewa kowane mutum a cikin al'umma ya samu isasshen abinci, isasshen tufafi, matsugunin tsaro, da kariyar lafiya. Bayan wadannan bukatu na asali, kowane mutum ya kamata ya sami damar samun kayan aiki da hanyoyin da za su ba shi damar neman karin bukatun jin dadi.

In a reference to the basic needs of individuals, it is reported that Prophet Mohammad (PBUH) said, “Whoever ends his day, with security at home, splendid health, and enough food, is a person who obtained all that he needs in life.”146 This narration by the Prophet indicates that food, secure shelter, and health constitute the essentials of life which each and every individual must attain. A reference to clothing as a basic need is found in Surah Albaqara (chapter 2, verse 233): “The father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis.” Although the reference is to a family type responsibility, but the context is related to the needs of an individual. Thus Islam makes it a must that each and every individual in the society receives sufficient food, sufficient clothing, secure housing, and health protection. Beyond these basic needs, each individual should have access to the tools and resources which enable him to seek more of the luxurious needs.

Hanyar Musulunci wajen biyan bukatun ɗan Adam na asali gaba ɗaya ta bambanta sosai da hanyar da 'yan gurguzu ko 'yan jari-hujja suka bi. 'Yan gurguzu sun mayar da hankali ne kan daidaito wajen mallakar dukiya, maimakon wajibcin biyan bukatun asali na mutane. 'Yan gurguzu za su ɗauka cewa manufofin tattalin arzikin siyasa sun cika ko da mutanen al'umma ba su biya bukatunsu na asali ba, alhali kuwa suna jin daɗin daidaito wajen mallakar hanyoyin samar da kayayyaki. A ka'ida, ana iya tsammanin cewa wannan daidaiton mallaka yana kai ga biyan bukatun asali ta halitta; sai dai aiki ya tabbatar da akasin haka. A ƙarƙashin jagorancin 'yan gurguzu a Tarayyar Soviet, mallakar jama'a ta hanyoyin samar da kayayyaki ba ta tabbatar da biyan bukatun daidaikun mutane ba. Tarayyar Soviet ta sha fama da talauci mai tsanani, kuma miliyoyin mutane sun rasa wasu daga cikin muhimman abubuwan rayuwa kamar abinci, kulawar lafiya, da masauki. Dole ne mu kullum mu tuna cewa waɗannan bukatu na takamaiman mutane ne, kuma haƙƙin kowannensu ne ya samu su. Kuma dole ne a biya waɗannan bukatu kai tsaye; kada a ɗauke su a matsayin sakamakon wata manufa daban. A yanayin gurguzu, an ɗauka cewa daidaiton mallakar hanyoyin samar da kayayyaki yana biyan bukatun mutane ta atomatik. Aikin gurguzu a Tarayyar Soviet da China ya tabbatar da cewa wannan zato ba gaskiya ba ne.

The Islamic approach to the complete satisfaction of the basic human needs differs fundamentally from the approach taken by the socialists or capitalists. The socialists focused on the equality of property ownership, rather than the requirement to fulfill the basic needs of the people. The socialists would still consider the objectives of the political economy achieved even when the people in the society fall short of satisfying their basic needs while they enjoy equal ownership of the means of production. In theory, one can expect that this equality of ownership naturally leads to the satisfaction of the basic needs; however, practice proves otherwise. Under the leadership of socialists in the Soviet Union, the public ownership of the means of production did not guarantee the satisfaction of the needs of individuals. The Soviet Union suffered a great deal of poverty and millions of people lacked some of the basics and essentials of life such as food, health care, and shelter. We have to always remember that these needs are needs of specific individuals and it is the right of each to attain these needs. And these needs must be addressed directly; they should not be treated as the by-product of another objective. In the case of socialism, it was assumed that the equality of ownership of the means of production automatically caters for the needs of individuals. The practice of socialism in the Soviet Union and China proved this assumption wrong.

Rasmaliyya ta yi kuskure irin nasa a ma'anar cewa ta bar biyan bukatun mutane ya dogara ga wani buri daban. Babban burin da tattalin arzikin siyasa na rasmaliyya ke bi shi ne bunkasar tattalin arziki, wanda ke bukatar karuwar kayayyaki da ayyuka masu karancin samuwa. Bunkasar tattalin arziki, wadda ake aunawa ta hanyar karuwar Jimillar Kayayyakin Cikin Gida (GDP) ko Jimillar Kayayyakin Kasa (GNP), ita ce babban burin tattalin arzikin siyasa na rasmaliyya. Tattalin arziki karkashin rasmaliyya kan shiga koma-baya ko durkushewa idan bunkasarsa ta ragu zuwa kasa da wani matsayi. Kan murmure idan bunkasar ta dawo na wani lokaci da aka tsara. Ko a lokacin koma-baya, durkushewa, ko murmurewa, miliyoyin mutane na iya ci gaba da rashin muhimman bukatun rayuwa na abinci, kariyar lafiya, matsuguni, da tufafi. Adadin mutanen da ke fadawa kasa da layin talauci (wadanda ke samun kasa da dala 1.25 a rana a kasashe da dama) na ci gaba da karuwa, koda lafiyar tattalin arziki gaba daya tana cikin kyakkyawan yanayi. A takaice, zato cewa yawaitar kayayyaki, ayyuka, da dukiyar da al'umma ke samarwa, shi ne ke sa mutane su samu isasshen abinci, kulawar lafiya, gidaje, da tufafi, ba daidai ba ne. Wannan an tabbatar da shi da yalwar bayanai; kashi na farko na wannan littafi ya bayar da dukkan nau'o'in bayanai da alkaluma da ke goyon bayan wannan matsaya. Haka kuma, rasmaliyya, kamar gurguzu, ta kasa daukar muhimman bukatun rayuwa ga kowane mutum a matsayin manufa mai tsayawa da kanta, wadda ya kamata tattalin arzikin siyasa ya bi. Maimakon haka, rasmaliyya ta dauki biyan bukatun daidaikun mutane a matsayin sakamakon wani buri daban, wato bunkasar tattalin arziki da karuwar samarwa.

Capitalism made a similar mistake in the sense that it left the satisfaction of the needs of people to depend on another goal. The main goal pursued by the capitalist political economy is the economic growth which calls for increasing the scarce products and services. The growth of the economy measured in terms of the increase in the gross domestic product (GDP) or gross national product (GNP) is the main objective of the capitalist political economy. The economy under capitalism goes in recession or depression when economic growth slows down below a certain value. It goes into recovery when the growth resumes for a given period of time. Whether in recession, depression, or recovery, millions of people may continue to lack the basic needs of food, health protection, shelter, and clothing. The number of people who fall below a poverty line (earning less than $1.25 a day in many countries) continues to grow even when the overall health of the economy is in good shape. In other words, the assumption that the more goods, services, and wealth the society produces, the more likely for people to receive enough food, health care, housing, and clothing is incorrect. This has been proven with abundance of data; the first part of this book provided all types of data and statistics which support this conclusion. Again, capitalism, similar to socialism, has failed to consider the essentials of life for each individual as an objective that stands on its own, which ought to be pursued by the political economy. Instead, capitalism considered the satisfaction of the needs of individuals as a by-product of another goal, which is the economic growth and the increase of production.

Islama, kamar yadda aka tattauna a baya, ya dauki kowane mutum a cikin al'umma a matsayin wani batu da ya kamata a yi magana da shi daban. Islama ya fahimci cewa biyan bukatun al'umma gaba ɗaya ba lallai ba ne ya tabbatar da biyan bukatun kowane ɗaya daga cikin mutanen wannan al'umma. Domin nuna wannan gaskiya, Manzon Allah ﷺ ya bayyana cewa al'ummar da ke da abinci da arziki da yawa tana cikin kuskure na zunubi idan akwai aƙalla mutum ɗaya daga cikinta da ba ya samun isasshen abinci (haka ma idan bai samu matsuguni ba, kulawar lafiya, da tufafi). A takaice, Islama bai yarda da kasancewar rashin matsuguni, yunwa, ko rashin lafiya a cikin al'umma ba.

Islam, as discussed earlier, treated each individual in the society as a subject which needs to be addressed on its own. Islam recognized that the satisfaction of the needs of the society at large does not necessarily guarantee the satisfaction of the individual units of that society. In a reference to this fact, the Prophet (PBUH) declared that a community that has plenty of food and resources remains in a sinful error if at least one of its members does get enough food (by the same token he does not get shelter, health care, and clothing). In essence, Islam does not tolerate the existences of homelessness, hunger, or sickness in the society.

A cikin tsarin biyan bukatun asali na daidaikun mutane, Musulunci yana amfani da hanyoyi da dama. Hanya ta farko tana ba kowane mutum a cikin al'umma wani mai dauke da alhakin tabbatar da cewa mutum ya biya bukatunsa na asali. Hanya ta biyu tana kafa asusun wajibi, wanda aka sani da Zakah, wanda ke kara karfin hanya ta farko kuma yana neman biyan bukatun daidaikun mutane. Wannan hanya tana kara karfi ta hanyar sauran nau'ikan sadaka (sadaqat). Hanya ta uku tana samuwa ta hanyar mallakar jama'a da ta gwamnati. Kashi na biyu na manufofin tattalin arzikin siyasa na Musulunci, wato biyan fiye da bukatun asali, ana cimma shi ta hanyar mallakar masu zaman kansu kamar yadda aka tattauna a baya a cikin wannan littafi. Za a kara bayyana wadannan hanyoyi a cikin sassan da ke biye.

In the process of satisfying the basic needs of individuals, Islam deploys several mechanisms. The first mechanism assigns for each individual in the society a responsible party to guarantee that the individual meets his or her basic needs. The second mechanism establishes an obligatory fund, known as Zakah, which augments the first mechanism and seeks to fulfill the needs of individuals. This mechanism is further enhanced by other forms of charity (sadaqat). The third mechanism is provided by the public and state ownerships. The second part of the objectives of the Islamic political economy, which is the satisfaction of more than the basic needs, is achieved through the private ownership as discussed earlier in this book. These mechanisms are further discussed and elaborated in the following sections.

Islama ya ƙayyade wa kowane mutum a cikin al'umma matakin tallafi cikin tsari na matsayi don kula da muhimman bukatunsa. Matakin farko na tallafi ya rataya ne ga mutum da kansa. Islama ta sanya wajibi ga mazaje masu iko su yi aiki su ciyar da kansu da waɗanda suke ƙarƙashinsu. Allah (SWT) a cikin Suratul Mulk (babi na 67, aya ta 30) ya ƙarfafa mutane su amfana da yalwar arzikin da ke cikin duniya; Ya ce: "Shi ne Wanda Ya sanya muku ƙasa mai biyayya (watau mai sauƙi a gare ku ku yi tafiya a kanta, ku rayu a kanta, kuma ku yi noma a kanta); saboda haka ku yi tafiya a hanyoyinta, ku ci daga arzikinSa. Kuma zuwa gare Shi ne tashin kiyama." An ruwaito Annabi Muhammad ﷺ yana cewa: "Maimakon mutum ya roƙi mutane tallafi, wanda ƙila a ba shi ko kuma ba a ba shi ba, to ya fita ya nemi aiki, kamar ɗaukar itace a bayansa daga dazuka yana sayar da itacen."147 An tabbatar da cewa dukkan mazaje masu iko suna da wajibi su nemi aiki su biya wa kansu muhimman bukatunsu da na waɗanda suka dogara a kansu. Wannan doka ta shafi maza kaɗai a cikin al'umma. Mata a Musulunci ba a wajabta musu yin aiki don biyan muhimman bukatunsu ba. Islama ta wajabta nafaƙa ga dukkan mata, ko suna iya yin aiki ko ba sa iya ba; tallafin mata yana ƙarƙashin rukunin tallafin 'ya'ya mata, matan aure, ko uwaye. Haka kuma Islama ta wajabta nafaƙa (wanda ake kira Nafaqah a harshen Musulunci) ga dukkan mazajen da ba sa iya yin aiki saboda nakasa ko rashin samun aiki.

Islam assigns for each individual in the society a hierarchical order to take care of his or her basic needs. The first level of support falls upon the individual himself. Islam made it an obligation upon able men to work and provide for themselves and their dependents. Allah (SWT) in Surah Al-Mulk (chapter 67, verse 30) urges people to take advantage of the plenty of resources in the earth; He says, “He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection.” Prophet Mohammad (PBUH) is reported to have said, “Rather than asking people for support, which may or may not be granted, a man should go out and seek work such as bringing wood on his back from the forests and selling wood.”147 It is established that all able men are required to seek work and provide for their own basic needs and for those who depend on them. This rule applies exclusively to males in the society. Women in Islam are not required to work in order to provide for their basic needs. Islam mandated alimony support for all women, whether they are able to work or not; women support comes under the category of support for daughters, wives, or mothers. In the same manner, Islam mandated alimony support (called Nafaqah in Islamic terms) for all men who are unable to work due to disability or being unable to find work.

Tsarin nauyin ciyar da mutum (Nafaqah) an kafa shi ne a akasin tsarin gado. Wato, wanda ya gaji mutum bisa doka shi ne kuma yake da alhakin doka na biyan bukatunsa na asali. Ka'idar nauyin magaji tana cikin Alkur'ani a cikin Suratul Baqara (sura ta 2, aya ta 233): {Ba a dora wa kowane rai abin da ya fi karfinsa ba. Kada a cutar da uwa saboda yaronta, kuma kada a cutar da uba saboda yaronsa. Kuma a kan magaji akwai irin wancan (abin da ya rataya a wuyan uba).} A takaice, magajin namiji wanda ya cancanci gadon mutum bayan ya mutu, shi ma yana da alhakin kula da shi, idan ya talauce kafin mutuwarsa.

Zakkah (Sadakar Wajibi) na ɗaya daga cikin manyan ginshiƙan Musulunci. An rawaito cewa Annabi Muhammad ﷺ ya ce: "Musulunci an gina shi ne a kan abubuwa biyar";151 ɗaya daga cikin ginshiƙan biyar ɗin shi ne Zakka. Zakka wani kaso ne na musamman kuma ƙayyadadden dukiya da ake cirewa daga dukiyar masu arziki, a ba matalauta. An rawaito cewa Annabi Muhammad ﷺ ya gaya wa sahabinsa Mu'azu bin Jabal lokacin da ya aike shi aiki zuwa Yemen, cewa ya sanar da sababbin Musulmi cewa ɗaya daga cikin wajibansu shi ne a cire Zakka daga dukiyar masu arziki a ba matalauta.152 Domin tabbatar da ingantaccen aikin Zakka, Musulunci ya sanya wannan nau'in sadaka ya zama ɗaya daga cikin manyan nau'o'in ibada da Musulmi ke yi; sau da yawa ana ambatonta tare da Salla a cikin Alƙur'ani. Haka kuma, Musulunci ya ɗora wa gwamnati alhakin tattara kuɗin Zakka da raba su bisa ƙayyadaddun dokokin rabon da aka riga aka tsara. Alƙur'ani ya ƙayyade nau'o'in mutane takwas waɗanda suke da haƙƙin karɓar sadakar Zakka.

The Zakah (Obligatory Charity) is one of the main pillars of Islam. It is narrated that Prophet Mohammad (PBUH) had said, “Islam is constructed upon five”;151 one of the five pillars is the Zakah. The Zakah is a particular and well-defined portion of wealth deducted out of the wealth of rich individuals and devoted to the poor ones. It is narrated that Prophet Mohammad (PBUH) had told his companion Muath Bin Jabal when he sent him in a mission to Yemen to inform the new Muslims that one of their duties is to deduct a Zakah from the wealth of the rich ones and give it to the poor ones.152 To guarantee the proper functionality of the Zakah, Islam made this form of charity as one of the main forms of worship carried out by a Muslim; it is frequently cited along with the prayer in the Quran. Furthermore, Islam mandated the state to be in charge of collecting the Zakah funds and distributing the funds according to preestablished rules of distribution. The Quran designated eight categories of people who are entitled to receive the Zakah charity.

A cikin Suratut Tauba (sura ta 9, aya ta 60), Alƙur'ani ya ce: "Sadaƙoƙi (a nan ma'anarsu ita ce Zakka) ana ba su ne kawai ga Fukarau (matalauta), da Masakin (mabukata sosai), da waɗanda aka ɗauka aiki domin tara su, da waɗanda ake jan zuciyarsu zuwa Musulunci; da kuma 'yantar da bayi, da waɗanda ke cikin bashi, da kuma a hanyar Allah (watau ga Mujahidai, waɗanda ke yaƙi a yaƙin addini), da kuma matafiyi (wanda ya tsinci kansa a cikin rashi). Farilla ce daga Allah. Allah masani ne, mai hikima." Daga cikin nau'o'in mutane takwas, guda biyar an keɓe su ne domin biyan buƙatun rayuwa na mutanen da za su iya fuskantar matsala wajen kula da kansu.

In Surah Al-Tawbah (chapter 9, verse 60), the Quran says, “As-Sadaqât (here it means Zakah) are only for the Fuqarâ’ (poor), and Al-Masâkin (the very poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm); and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujâhidûn—those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.” Five of the eight categories are devoted to the satisfaction of the basic needs of people who may have a problem taking care of their own needs.

Babu wata bukata ta ɗan Adam da ya kamata ta kasance ba a biya ta ba. Wannan ka'ida ce ta asali wadda Musulunci yake girmamawa. Hakan ya bayyana a sarari a cikin Alkur'ani, a Suratul Isra'i (sura ta 17, aya ta 70): "Lalle ne Mun girmama 'ya'yan Adam, kuma Mun ɗauke su a cikin ƙasa da teku, kuma Mun azurta su da abubuwa masu kyau halal, kuma Muka fifita su a kan mutane da yawa daga cikin waɗanda Muka halitta, da fifiko mai girma." Domin tabbatar da biyan bukatun asali, Musulunci ya ƙara wani matakin taimako guda ɗaya idan matakai biyu na farko suka kasa biyan bukatun wasu mutane. Bala'o'in ƙasa, yaƙe-yaƙe, da mawuyacin yanayin tattalin arziki na iya barin mutane da yawa ba tare da goyon bayan dangogin su na kusa ba cikin sauƙi, kuma kuɗin Zakka na iya ƙarewa cikin sauƙi saboda raguwar kudaden shiga na masu arziki da attajirai. Mataki na uku na taimako da tsarin tattalin arzikin Musulunci ke bayarwa shi ne dukiyar jama'a da ta gwamnati, wadda aka tattauna a sashe na 4.2.

No human needs should remain unsatisfied. This is a basic principle which Islam honours. This is clearly stated in the Quran in Surah Al-Israa (chapter 17, verse 70). “And indeed We have honored the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibât (lawful good things), and have preferred them above many of those whom We have created with a marked preferment.” In order to guarantee the satisfaction of the basic needs, Islam added one more level of support in case the first two levels fail to cover the needs of some people. Natural disasters, wars, and hard economic conditions can easily leave many individuals without the proper support of their immediate relatives and can easily dry out the funds of Zakah due to revenue depletion of the rich and wealthy. The third level of support provided by the Islamic economic system is the public and state property, which was discussed in section 4.2.

Kudaden dukiyar jama'a ana gudanar da su ne ta hannun gwamnati. Dukiyar jama'a mallakar dukkan 'yan ƙasa ce daidai gwargwado, masu arziki da talakawa baki ɗaya. Saboda haka, ana amfani da abin da dukiyar irin wannan ke samarwa wajen ɗaukar nauyin ayyuka masu amfani ga dukkan al'umma. Misalan irin waɗannan ayyuka sun haɗa da lafiya, ilimi, hanyoyi, gadoji, layukan dogo, kayayyakin sadarwa, abubuwan amfani da makamantansu. Don haka, kuɗaɗen dukiyar jama'a suna taimakawa wajen biyan bukatun asali na lafiya da ilimi ga dukkan 'yan ƙasa, masu arziki da talakawa baki ɗaya.

The revenue of the public property is administered by the state. Public property is equally owned by all citizens, rich and poor alike. Therefore, the proceeds of this type of property are used to finance projects of common interest for all the population. Examples of such project include health, education, roads, bridges, railroads, communication infrastructure, utilities and the like. Hence, the public property revenues contribute towards the satisfaction of health and education basic needs for all citizens of the society, rich and poor alike.

Baya ga bukatun rayuwa na asali, ɗan adam yana ɗokin neman ƙari da abin da ya wuce bukatun yau da kullum. Musulunci ya amince da wannan gaskiya, cewa mutane na iya haɓaka wannan so da ƙwazo na neman ƙarin dukiya da rayuwa mai daɗi. A cikin Suratu Al-Imran (sura ta 3, aya ta 14), Alƙur'ani ya ce: {An ƙawata wa mutane son abubuwan da suke marmari: mata, da 'ya'ya, da tarin zinariya da azurfa, da dawakai masu kyau da aka yi wa alama, da dabbobi, da gonaki. Wannan shi ne jin daɗin rayuwar duniya; amma Allah yana da kyakkyawar makoma (Aljannar da koguna ke gudana a ƙarƙashinta) a wurinsa.} An kuma ruwaito cewa Annabi Muhammad ﷺ ya ce: "Allah yana son ganin ni'imomin da ya yi wa bayinsa." Musulunci bai hana mutane neman faɗaɗa dukiyarsu don samun rayuwa mafi kyau ba. Saboda haka, Musulunci ya halatta kuma ya yarda da mallakar dukiya ta kai, ya kuma yarda da hanyoyi daban-daban na haɓaka dukiyar kai, yayin da ya hana wasu hanyoyi kamar riba ta ruwa, da cinikin miyagun ƙwayoyi da giya, da karuwanci, da cinikin jima'i.

On top of the basic needs, humans naturally strive for the achievement of more and beyond the basic needs. Islam recognized the fact that people may develop this love and eagerness for more wealth and luxurious life. In Surah Al-Imran (chapter 3, verse 14), the Quran says, “Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers) with Him.” It is narrated that Prophet Mohammad (PBUH) had said, “Allah likes to see the favors he bestowed upon his servants.” Islam did not restrict the individuals from seeking the expansion of their wealth in order to attain a better life. For this purpose, Islam legalized and permitted the private property ownerships. It also permitted different means of growing private wealth, while restricting some other means such as usury investment, the sale of drugs and alcohol, prostitution, and sex trade.

Musulunci bai kafa wata iyaka ta yawan dukiyar da mutum zai iya samu ba. A wasu hadisai, Annabi ﷺ ya ce idan wani mutum yana da dukiyar zinare kwatankwacin dutse, yana nufin yawan dukiya mai yawa sosai. Iyakokin da Musulunci ya sanya kawai suna da alaka ne da hanyoyin samun dukiya ko kara mata girma. Alkur'ani ya halatta ciniki a fili a matsayin hanyar kara dukiya. Sauran dokokin Musulunci sun tsara ka'idojin ciniki da iyakokin abin da ke halal ko haram a ciniki. Amma a cikin iyakokin ciniki na halal, mutum zai iya kara dukiyarsa gwargwadon iyawarsa. An ruwaito cewa Usman bin Affan, sahabin Annabi ﷺ kuma halifa na uku, ya gudanar da cinikin ayarin raƙuma wanda kayansa suka kai dubban raƙuma.

Islam did not establish any upper limit on the amount of wealth, which can be earned by any individual. In some narrations, the Prophet said if some person had the equivalent of a mountain of gold, in reference to extra large amount of wealth. The only limits imposed by Islam are related to the means of acquiring or growing wealth. The Quran explicitly permitted trade as a means of growing wealth. Other rules in Islam defined the rules of trade and the boundaries of what constitutes a legal or illegal trade. But within the boundaries of legal trade, an individual can grow his wealth as much as he could. It is reported that Othman Bin Affan, the companion of the Prophet and the third khalifah, managed a caravan trade which amounted to thousands of camels’ worth of goods.