As indicated in the theory of distribution, the Islamic State possesses the sole right of ownership of natural resources. Consequently, it has absolute control over all aspects of economic activities. The owner of natural resources or, primary commodities, according to Sadr, is the sole owner of the secondary commodities. Basically, the government of the Islamic State can determine the flow of wealth in society and define the economic process. The major objective of the Islamic State is to set up policies to develop the natural resources to the fullest extent to benefit the entire society.
To achieve such an economic objective, the State has the right to distribute social economic resources to attain the maximum amount of production that brings prosperity to all people. The State has the responsibility to provide for the minimum essential needs of society and ensure the economic welfare of the people. It is unlike the capitalist State, which leaves that function to the fluctuations of the market. Nor it is like the Marxist‑Leninist theory that advocates State control of all aspects of economic activities. The Islamic State sets the direction of economic activities, while giving individuals the right of private ownership to achieve the social goal. The government's role is to oversee and regulate economic activities. Accordingly, Islam has left the government with a high degree of flexibility in developing new regulations to meet any emergent economic circumstances. Sadr called the absence of restrictions in the Shari'ah as manatiq al-faragh (the discretionary sphere of the law), where the jurist; has the authority to make judgements and rulings according to the principles of jurisprudence.  He considers this area of legislation on the part of the lawgiver as a realistic approach to ensure the development of economic activities and the means of production. The leadership of the Islamic State then could initiate any new legislation and regulations that it sees as appropriate to the new emergent circumstances in order to meet the economic needs of the people and secure maximum utilization of economic resources. In other words, the Islamic government is free to adopt a wide range of economic policies from full control of the economy to free‑enterprise in order to achieve its social goals. In this case, the government must depend on the economists and experts to watch for tile best possible alternative policies to set the direction of the State economy (provided that it will not overrule tile theory of distribution.)
Such an unlimited role of government in the economy of the Islamic State is justified because of its substantial social involvement. The State is responsible for the social welfare of all people.  The economic resources in the Islamic State are distributed not only according to work and ability to produce, but also according to needs. Not all people in society are able to work, and some of those who do are not able to satisfy their needs. Sadr identifies three economic classes in society: (1) those who have the mental and/or the physical power to produce more titan their needs; (2) those who are able to work, but only to the extent of meeting their essential needs; and (3) those who do not have the mental or physical power to work productively. The government's responsibility is to provide for the needs of the latter two classes, which are not limited to essential human needs. The people in the Islamic State must live in dignity, i.e., their economic status must be raised to an acceptable general level. Therefore, the State must have the economic resources to be able to finance the social welfare programme.
Whatsoever spoils of war God has given to His Messenger from the people of the cities belong to God, and His Messenger, and the near kinsman, orphans the needy and the traveller, so that it be not a thing taken in turns among the rich of you. (59:7)
The verse, according to Sadr, indicates two things: first, the allocation of economic resources between the government and the needy people; second, die distribution of wealth in such a way as to prevent the rich from controlling the economy. Based on the above interpretation, Sadr argues that the main principles of Islamic economics are: (1) public (i.e., State) ownership of the means of production and distribution, and (2) centralized economic planning. It is only through the control of all the community's resources by society that the common need of social security is guaranteed and the essential economic rights of the individual are insured. Accordingly, the legitimate Islamic government has the responsibility to make longterm plans for serving the common good and overcoming instabilities of the market.
Islam recognizes differences of income between people, but strives to create an equitable standard of living. To realize such a socio‑economic condition, Islam, although it specifies fixed taxes to be collected from prosperous people, establishes a social and moral mechanism. A lavish and extravagant style of living is totally discouraged in Islam. Islam also forbids waste in production and consumption in order to direct the resources of the economy to produce commodities that satisfy the needs of all people and bring about social equity. The State also has the authority to regulate wages and prices so as to overcome the selfishness and greed of those who possess economic wealth and insure an equitable standard of living for all people. In sum, the major goal of the Islamic State is the prosperity of all citizens.
. The jurist, according to Sadr, shall not change any of the primary principles of Islam, i.e., the sphere of halal and haram, that which is obligatory and prohibited, respectively; but he may act within the realm of “secondary” matters, i.e the mandub and makruh, that which is ‘desirable’ and ‘reprehensible’, respectively. The jurst may forbid any mandub action, or encourage any makruh ones.
. Iqtisaduna, 607