It started on its own, developed on its own and remains unique, well balanced between rights and duties. The Islamic system is unique, laid down by the One who is Wise, All-Aware. No capitalist system can function without monopoly or usury. Nor is capitalism borrowed from the Islamic economic system. Thus, we see that the Islamic system allows for private ownership, but it is not a capitalist system.
Furthermore, whilst this constitutes a major check on private ownership, Islam also places other checks on it as well. This shows that the whole economic system Islam lays down is geared to implementing this most important rule. Islam strictly forbids monopoly and usury, which are the two main tools that lead to money being circulated purely among the rich.
If it happens that the state treasury runs out of funds, such surplus may be invested for the public interest. Moreover, the Islamic system allows the Islamic government, in periods of hardship, to take all surplus the rich have to distribute to the poor. The system Islam approves of for renting agricultural land is based on sharing the produce between the owner and the renter. In addition, Islam gives 80% of war gains to those who so fight, whether they are rich or poor, but gains made without war are paid totally to those in need. Its revenue consists of 2.5% of money including financial assets, 5% or 10% of all agricultural produce, a similar percentage of cattle and one-fifth of mineral resources.' These are substantial shares. The Islamic system is actually based on this rule. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. This verse gives the details of the ruling before stating a major rule of the Muslim community's economic and social system: thus, money in " a perpetual distribution among the rich " This is followed by a major constitutional rule: "Whatever the Messenger gives you, take it and whatever he forbids you, abstain from it." Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.