Western tradition regards labor and labor as the costs incurred by those who consume goods and must therefore be attainable for them. The natural condition of mankind is considered one in which the earth will only satisfy human needs if human beings work to do so. It is neither logical nor an inevitable consequence of this view that less work is more preferable. Even in this tradition, it is logically possible that some work is much more enjoyable than others, and perhaps so much that some costs cease to meet needs. However, it is common for this point to be ignored
The concept of work in Islam (called ‚amal) is much broader and has far more different characteristics and goals than is understood by the Western economic tradition. In Islam, work ethics are defined in the Qur’an itself, where the word ‚amal‘ is mentioned in 360 verses. A closely related concept of fi’l (also translated as work) is also mentioned in 109 verses. All of these verses emphasize the need for work and activity for human beings. This emphasis on work is based on the fact that Islam is viewed as an ideology of deed and deed of ideology, a religion of practical exercise and „the axis of the faithful“. The Quran considers idleness – or a waste of time in pursuit of unproductive and useless activities – as a manifestation of a lack of belief or unbelief.  Man is asked to use the „time“ by declaring that God made the day as a means of foraging. Someone who tries to achieve the „grace“ of God through hard work – whatever includes all the means to make a living is praised. All persons capable of work are asked to work in order to earn a living. No one who is physically and mentally able to do so is allowed to become a burden for their own family or the state through inaction. The work that everyone has to do should be „good“ or „
Work is therefore not only seen as a right, but as an obligation. Islam extends the right of individuals to choose the type of work they want, but along with that right comes the duty to consider the needs of society and also to choose a job, which is allowed according to the Shari’ah.
Since no class differences in Islam are denied, no type of work that is permitted under the Shari’ah is considered degrading, it is only a diversification based on natural talents, skills and technology, or personal inclinations. Based on its concepts of equality and mandate, Islam has made it a duty for the worker to do the job he has undertaken as best he can, but since individuals are gifted with different skills and talents, their productivity will differ. Justice, however, requires that everyone’s work be proportionate to their productivity.
While Islam expresses itself in unmistakable terms against idleness and socially unproductive work, it reserves the right that those who are physically or mentally unable to work are still entitled to what society produces. [3 ] This conclusion is based on the principle of ownership of unchangeable ownership, which states that all human beings have a right to use the resources that God has made available to mankind. Since the source of people’s physical and mental faculties, which make some members of society able to have more than others, also comes from God, the less capable of these original sources are maintained;
It was previously mentioned that working and owning are central to the Islamic concept of property. Islam in the greatest possible sense encourages people to use all the resources that God has created and made available to man for his responsible use. Failure to use these resources for their benefit and that of society is tantamount to ingratitude for God’s provision of these resources, irresponsibility and waste. Wealth is seen as an important means by which man can pave the way to achieving his ultimate goal. Islam treats wealth as a „good“, an object of joy and pleasure and a support for society.  Conversely, involuntary poverty is considered undesirable.
The earning power of wealth is emphasized by the fact that wealth is only a means of realizing the ultimate goal of man and is not a goal in itself. It must be earned through „good“, „productive“ and „useful“ work. This type of work is specified by the Shari’ah, which defines the methods of lawfully acquiring wealth, not only defines methods of lawful acquisition, but also the types of economic activity that are prohibited. The Shari’ah indicates illegal professions and trade and economic activities that can lead to illegally acquired wealth. The Shari’ah explains correct and wrong practices even within each profession.
Islam regards wealth as the lifeline of the community, which must remain in constant circulation; therefore, his possession precludes the right to hoard (Quran 9: 34-35). It follows that legally earned wealth must be invested in society in order to promote economic well-being. Investing money is not measured by the financial gain associated with it, but also by the benefits it brings to society. The needs of society must therefore play a role in the consideration of the owner of the wealth.
The disposition of wealth is also subject to the rules of Shari’ah. The very first of these rules is the recognition of the rights of others to this wealth as a result of the unchangeable property claim.  These rules also include the levies, the quantities of which are fixed, and the levies, the quantities of which the owner can determine himself. All of these taxes are due when the wealth exceeds a set minimum amount called Nisab. When these obligations have been fulfilled, the rest of the wealth belongs to the owner himself, but must be used in accordance with the rules of Shari’ah. These rules include banning extravagance, opulence, waste, or general abuse of wealth.  It cannot be used
While Islam regards lawfully acquired wealth as a subject protected by the Shari’ah, it regards the owner of the wealth as a trustee who has been entrusted with his wealth by God and society. Therefore, he cannot use his wealth fully, the expiration of his right to his wealth provides the basis. Extravagance, waste, and general abuse of wealth are the foundations on which society can view someone as a „Safih“, a person with little understanding, and a person with „weak intellect“ – and one person and one person who shares with their own financial and moral losses harm the interests of society. There is a principle (Hajr) according to which such a person becomes the ward of the community or its legitimate representatives who restrict its right to use only part of its wealth for its immediate needs (Quran 4: 5). Wealth is therefore considered „good“ and „support“ for the community if the rules of Shari’ah are observed in the implementation, possession and disposition.
 Esposito, John, L. (ed.), (1980), Islam and Development, Syracuse University Press.
 Al-Tahawi, Ibrahim, (1974) Al-Iqtisad Al-Islami, Majma ‚Al-Buhuth al-Islamiyah.
 Quran 2: 110, 2: 254; 9:60; 73:20; 51:19; 17:26; 17:29; 9: 34-36; und 51:19.
 Quran 29:61; 14:32; 16:14; 45:13; 22: 36-37; 2: 180 und 215; 62:10; 73:20; 16: 6; 17:70; und 7:32.
 Al-Liban (1967).
 Quran 2: 190; 2: 195; 9:34.