Kumbuka kwamba lengo kuu la uchumi wa kisiasa wa Kiislamu ni kukidhi mahitaji ya msingi ya kila mtu binafsi, na kumwezesha kila mtu binafsi kukidhi mahitaji yake ya anasa. Kwa mtazamo wa Kiislamu, mahitaji ya msingi ya binadamu yoyote ni yale yale bila kujali mahali pa kuishi watu au zama wanazoishi. Mahitaji haya yanahusiana moja kwa moja na kuishi na ustawi wa watu. Uislamu unatambua mahitaji haya na kuyafanya haki ya kila mtu binafsi. Kimsingi, mahitaji ya msingi ya binadamu ni chakula na maji, mavazi, makazi salama, na afya; baadhi ya watu wanaweza kusema kwamba afya ni matokeo ya mahitaji mengine ya msingi (chakula, mavazi, na makazi). Zaidi ya mahitaji haya, binadamu hutamani maisha yenye starehe zaidi na ya anasa, jambo ambalo ni sawa kabisa katika Uislamu.

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.

Katika kuzungumzia mahitaji ya msingi ya watu binafsi, imepokewa kuwa Mtume Muhammad (SAW) alisema, "Yeyote anayemaliza siku yake akiwa na usalama nyumbani, afya njema, na chakula cha kutosha, huyo ni mtu aliyepata kila anachohitaji maishani." ﷺ 146 Simulizi hili kutoka kwa Mtume ﷺ linaonyesha kuwa chakula, makazi salama, na afya ndivyo vitu vya msingi vya maisha ambavyo kila mtu lazima apate. Marejeo ya mavazi kama hitaji la msingi yanapatikana katika Surat Al-Baqara (sura ya 2, aya ya 233): {Baba wa mtoto atalazimika kugharamia chakula na mavazi ya mama kwa kiwango cha busara.} Ingawa marejeo haya yanahusu wajibu wa kifamilia, muktadha wake unahusiana na mahitaji ya mtu binafsi. Hivyo basi, Uislamu unafanya kuwa lazima kwa kila mtu katika jamii kupata chakula cha kutosha, mavazi ya kutosha, makazi salama, na ulinzi wa afya. Zaidi ya mahitaji haya ya msingi, kila mtu anapaswa kuwa na upatikanaji wa zana na rasilimali zinazomwezesha kutafuta mahitaji zaidi ya kifahari.

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.

Mbinu ya Kiislamu katika kutimiza kikamilifu mahitaji ya msingi ya binadamu inatofautiana kimsingi na mbinu ya wanaujamaa au wanaubepari. Wanaujamaa walilenga usawa wa umiliki wa mali, badala ya wajibu wa kutimiza mahitaji ya msingi ya watu. Wanaujamaa wangeweza kuona kwamba malengo ya uchumi wa kisiasa yamefikiwa hata pale ambapo watu katika jamii wanashindwa kukidhi mahitaji yao ya msingi, ilhali wanafurahia umiliki sawa wa njia za uzalishaji. Kinadharia, mtu angetarajia kwamba usawa huu wa umiliki unaleta kwa kawaida utimilifu wa mahitaji ya msingi; hata hivyo, uhalisia unathibitisha kinyume. Chini ya uongozi wa wanaujamaa katika Umoja wa Kisovieti, umiliki wa umma wa njia za uzalishaji haukuhakikisha kutimizwa kwa mahitaji ya watu binafsi. Umoja wa Kisovieti ulikumbwa na umaskini mkubwa, na mamilioni ya watu walikosa baadhi ya mahitaji ya msingi na muhimu ya maisha kama vile chakula, huduma za afya na makazi. Tunapaswa daima kukumbuka kwamba mahitaji haya ni mahitaji ya watu mahususi, na ni haki ya kila mmoja kuyapata. Na mahitaji haya lazima yashughulikiwe moja kwa moja; hayapaswi kuchukuliwa kama matokeo ya ziada ya lengo lingine. Katika kesi ya ujamaa, ilidhaniwa kwamba usawa wa umiliki wa njia za uzalishaji unatosheleza mahitaji ya watu binafsi kiotomatiki. Utekelezaji wa ujamaa katika Umoja wa Kisovieti na China ulithibitisha kwamba dhana hiyo ilikuwa si sahihi.

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.

Ubepari ulifanya kosa linalofanana na hilo kwa maana kwamba uliacha kukidhi mahitaji ya watu kutegemea lengo jingine. Lengo kuu linalofuatwa na uchumi wa kisiasa wa kibepari ni ukuaji wa uchumi, ambao unahitaji kuongeza bidhaa na huduma chache. Ukuaji wa uchumi unaopimwa kwa ongezeko la Pato la Taifa la Ndani (GDP) au Pato la Taifa la Jumla (GNP) ndio lengo kuu la uchumi wa kisiasa wa kibepari. Uchumi chini ya ubepari huingia katika mdororo au kushuka vibaya pale ukuaji wa uchumi unaposhuka chini ya kiwango fulani. Huingia katika ahueni pale ukuaji unaporudi kwa muda fulani. Iwe ni katika mdororo, kushuka vibaya, au ahueni, mamilioni ya watu wanaweza kuendelea kukosa mahitaji ya msingi ya chakula, ulinzi wa afya, makazi, na mavazi. Idadi ya watu wanaoanguka chini ya mstari wa umaskini (wanaopata chini ya dola 1.25 kwa siku katika nchi nyingi) inaendelea kuongezeka hata pale hali ya jumla ya afya ya uchumi inapokuwa nzuri. Kwa maneno mengine, dhana kwamba kadiri jamii inavyozalisha bidhaa, huduma, na utajiri mwingi, ndivyo watu wanavyoweza kupata chakula cha kutosha, huduma za afya, makazi, na mavazi, si sahihi. Hili limethibitishwa kwa data nyingi; sehemu ya kwanza ya kitabu hiki ilitoa aina zote za data na takwimu zinazounga mkono hitimisho hili. Vilevile, ubepari, kama ujamaa, umeshindwa kuzingatia mahitaji muhimu ya maisha kwa kila mtu kama lengo linalosimama lenyewe, ambalo linapaswa kufuatwa na uchumi wa kisiasa. Badala yake, ubepari umechukulia kukidhi mahitaji ya watu kama zao la pembeni la lengo jingine, ambalo ni ukuaji wa uchumi na kuongezeka kwa uzalishaji.

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.

Uislamu, kama ilivyojadiliwa hapo awali, uliichukulia kila mtu katika jamii kama mhusika anayehitaji kushughulikiwa kwa kujitegemea. Uislamu ulitambua kwamba kutosheleza mahitaji ya jamii kwa ujumla hakuhakikishi kutosheleza mahitaji ya kila mmoja wa wanajamii hao. Kwa kuashiria ukweli huu, Mtume ﷺ alitangaza kwamba jamii yenye chakula na rasilimali nyingi bado iko katika makosa ya dhambi ikiwa angalau mmoja wa wanachama wake hapati chakula cha kutosha (vivyo hivyo, asipopata makazi, huduma ya afya, na mavazi). Kwa msingi huo, Uislamu hauvumilii kuwepo kwa ukosefu wa makazi, njaa, au magonjwa katika jamii.

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.

Katika mchakato wa kukidhi mahitaji ya msingi ya watu binafsi, Uislamu hutumia njia kadhaa. Njia ya kwanza huweka kwa kila mtu katika jamii mhusika anayewajibika kuhakikisha kwamba mtu huyo anapata mahitaji yake ya msingi. Njia ya pili huanzisha mfuko wa lazima unaojulikana kama Zakah, ambao huongeza njia ya kwanza na unalenga kutimiza mahitaji ya watu binafsi. Njia hii inaimarishwa zaidi na aina nyingine za sadaka (sadaqat). Njia ya tatu inatolewa na umiliki wa umma na wa dola. Sehemu ya pili ya malengo ya uchumi wa kisiasa wa Kiislamu, ambayo ni kukidhi zaidi ya mahitaji ya msingi, hufikiwa kupitia umiliki binafsi, kama ilivyojadiliwa awali katika kitabu hiki. Njia hizi zinafafanuliwa na kuchambuliwa zaidi katika sehemu zinazofuata.

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.

Uislamu hupanga kwa kila mtu katika jamii mpangilio wa ngazi za kumtunza ili kukidhi mahitaji yake ya msingi. Ngazi ya kwanza ya msaada inamwangukia mtu mwenyewe. Uislamu umefanya kuwa wajibu kwa wanaume walio na uwezo kufanya kazi na kujitafutia riziki yao wenyewe pamoja na riziki ya wale wanaowategemea. Allah (SWT) katika Surat Al-Mulk (sura ya 67, aya ya 30) anawahimiza watu kuchukua fursa ya wingi wa rasilimali zilizo katika ardhi; anasema: {Yeye ndiye aliyeifanya ardhi iwe mtiifu kwenu (yaani, rahisi kwenu kutembea juu yake, kuishi juu yake na kulima juu yake); basi tembeeni katika njia zake na kuleni katika riziki Yake. Na kwake Yeye ndiko kufufuliwa.} Mtume Muhammad ﷺ amepokewa kuwa alisema: "Badala ya kuwaomba watu msaada, ambao unaweza kutolewa au usitolewe, mtu anapaswa kutoka nje na kutafuta kazi, kama vile kubeba kuni mgongoni kutoka misituni na kuuza kuni."147 Imethibitika kwamba wanaume wote walio na uwezo wanatakiwa kutafuta kazi na kujitafutia mahitaji yao ya msingi wao wenyewe na ya wale wanaowategemea. Kanuni hii inawahusu wanaume pekee katika jamii. Wanawake katika Uislamu hawatakiwi kufanya kazi ili kujitafutia mahitaji yao ya msingi. Uislamu umewawekea wanawake wote matumizi ya lazima (yanayoitwa Nafaqah kwa istilahi za Kiislamu), iwe wana uwezo wa kufanya kazi au hawana; msaada kwa wanawake unaingia katika kundi la msaada kwa binti, mke, au mama. Vilevile, Uislamu umewawekea wanaume wote wasioweza kufanya kazi kwa sababu ya ulemavu au kukosa kazi matumizi ya lazima (Nafaqah) ya kuwatunza.

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.

Zakat (Sadaka ya Lazima) ni nguzo moja kuu ya Uislamu. Imepokewa kwamba Mtume Muhammad ﷺ alisema, "Uislamu umejengwa juu ya mambo matano";151 moja ya mambo hayo matano ni Zakat. Zakat ni sehemu maalum na iliyobainishwa ya mali inayokatwa kutoka katika mali ya matajiri na kutolewa kwa maskini. Imepokewa kwamba Mtume Muhammad ﷺ alimwambia sahaba wake Muadh bin Jabal alipomtuma katika misheni kwenda Yemen, amjulishe Waislamu wapya kwamba mojawapo ya wajibu wao ni kukata Zakat kutoka katika mali ya matajiri na kuwapa maskini.152 Ili kuhakikisha Zakat inafanya kazi ipasavyo, Uislamu uliifanya aina hii ya sadaka kuwa miongoni mwa aina kuu za ibada anazozitekeleza Muislamu; mara nyingi hutajwa pamoja na Swala katika Qur'ani. Zaidi ya hayo, Uislamu uliiagiza dola kuwa na jukumu la kukusanya fedha za Zakat na kuzigawa kulingana na kanuni zilizowekwa kabla za ugawaji. Qur'ani imewataja makundi nane ya watu wanaostahili kupokea sadaka ya Zakat.

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.

Katika Surat At-Tawbah (sura ya 9, aya ya 60), Qur'ani inasema: {Hakika sadaka (hapa maana yake ni Zakah) ni kwa ajili ya mafukara, na masikini, na wale wanaozikusanya, na wale wanaoelekezwa kuzipokea nyoyo zao, na kuwakomboa watumwa, na wenye madeni, na katika njia ya Allah, na msafiri; ni faradhi itokayo kwa Allah. Na Allah ni Mjuzi, Mwenye hekima.} Makundi matano kati ya manane yamejitolea kukidhi mahitaji ya msingi ya watu ambao wanaweza kuwa na matatizo ya kujitunzia mahitaji yao wenyewe.

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.

Hakuna mahitaji ya kibinadamu yanayopaswa kubaki bila kutimizwa. Hii ni kanuni ya msingi ambayo Uislamu unaiheshimu. Jambo hili limetajwa wazi katika Qur'ani katika Suratu Al-Israa (sura ya 17, aya ya 70): "Hakika tumewatukuza wana wa Adam, na tukawabeba katika nchi kavu na baharini, na tukawaruzuku vitu vilivyo vizuri, na tukawafadhilisha kwa fadhila ya wazi kabisa juu ya wengi katika waliotuumba." Ili kuhakikisha kwamba mahitaji ya msingi yanatimizwa, Uislamu uliongeza ngazi moja zaidi ya msaada endapo ngazi mbili za kwanza zitashindwa kukidhi mahitaji ya baadhi ya watu. Majanga ya kiasili, vita na hali ngumu za kiuchumi vinaweza kwa urahisi kuwaacha watu wengi bila msaada ufaao wa jamaa zao wa karibu, na vinaweza kwa urahisi kukausha mapato ya Zakah kutokana na kupungua kwa mali ya matajiri na wenye uwezo. Ngazi ya tatu ya msaada inayotolewa na mfumo wa kiuchumi wa Kiislamu ni mali ya umma na ya dola, ambayo imejadiliwa katika sehemu ya 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.

Mapato ya mali ya umma husimamiwa na serikali. Mali ya umma inamilikiwa kwa usawa na raia wote, wenye mali na maskini kwa pamoja. Kwa hiyo, mapato ya aina hii ya mali hutumika kufadhili miradi ya maslahi ya pamoja kwa wananchi wote. Mifano ya miradi kama hiyo ni afya, elimu, barabara, madaraja, reli, miundombinu ya mawasiliano, huduma za umma na mengineyo yanayofanana na hayo. Hivyo basi, mapato ya mali ya umma yanachangia katika kukidhi mahitaji ya msingi ya afya na elimu kwa raia wote wa jamii, wenye mali na maskini kwa pamoja.

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.

Pamoja na mahitaji ya msingi, binadamu kwa asili yake hujitahidi kupata zaidi na kwenda zaidi ya mahitaji ya msingi. Uislamu ulitambua ukweli kwamba watu wanaweza kukuza mapenzi na shauku ya kupata mali zaidi na maisha ya anasa. Katika Surah Al-Imran (sura ya 3, aya ya 14), Qur'ani inasema: {Mapenzi ya vitu wanavyovitamani yamepambwa kwa watu: wanawake, watoto, mali nyingi ya dhahabu na fedha, farasi wazuri wenye alama, wanyama wa mifugo, na mashamba yaliyolimwa vizuri. Hiyo ndiyo starehe ya maisha ya dunia hii; lakini Mwenyezi Mungu ana malipo mazuri (Pepo yenye mito inayotiririka) kwake.} Imepokewa kwamba Mtume Muhammad ﷺ alisema: "Mwenyezi Mungu anapenda kuona neema alizowapa waja wake." Uislamu haukuwazuia watu kutafuta kuongeza mali zao ili kupata maisha bora. Kwa lengo hili, Uislamu uliruhusu na kuhalalisha umiliki wa mali binafsi. Pia uliruhusu njia mbalimbali za kukuza mali binafsi, huku ukizuia baadhi ya njia nyingine kama vile riba, uwekezaji wa riba, biashara ya dawa za kulevya na pombe, ukahaba, na biashara ya ngono.

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.

Uislamu haukuweka kikomo chochote cha kiasi cha mali ambacho mtu yeyote anaweza kukipata. Katika baadhi ya riwaya, Mtume ﷺ alisema kwamba kama mtu angekuwa na sawa na mlima wa dhahabu, akimaanisha kiasi kikubwa sana cha mali. Vikwazo pekee ambavyo Uislamu umeviweka vinahusiana na njia za kupata au kukuza mali. Qur'ani imeruhusu waziwazi biashara kama njia ya kukuza mali. Kanuni nyingine za Kiislamu zimebainisha sheria za biashara na mipaka ya kile kinachoitwa biashara halali au haramu. Lakini ndani ya mipaka ya biashara halali, mtu anaweza kukuza mali yake kadiri awezavyo. Imepokewa kwamba Othman Bin Affan, sahaba wa Mtume ﷺ na khalifa wa tatu, alisimamia msafara wa biashara uliofikia thamani ya bidhaa za ngamia elfu kadhaa.

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.