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Work in Islam

العمل في الإسلام

Al-Maraghi holds work to be a duty, shown by the rules of Islam and the conduct of prophets and the righteous (p. 14). He lists the trades of David, Idris, Zakariya and Musa (p. 14), and separates trust in God after striving (tawakkul) from passive dependence (tawakkul-less reliance), which he rejects (p. 14). Work is bounded by the law and must not violate others' rights (p. 16). The book's own footnote calls one hadith on the calloused hand fabricated, though it still cites it (p. 15). This is the author's reading.

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At a glance

Era: The Modern Era
Region: Global / Diaspora
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The poor and the worker

Overview

Abu'l-Wafa' al-Maraghi holds work a duty, shown by Islam's rules and the conduct of prophets and righteous: David wove palm-leaves, Idris was a tailor, Zachariah a carpenter, Moses a hireling ¹. He distinguishes tawakkul — reliance on God after effort — from tawakul, which he counts as incapacity ¹. Work is bounded by the law: it must not violate others' rights or harm their interests ², and he cites the hadith on a man earning by his own hand.

Connections

Explore the connections

Has part: Agriculture in Islam· Crafts in Islam· Forbidden livelihoods in Islam· Trade in Islam· Women's work in Islam

People and things also explored

Agriculture in Islam· Crafts in Islam· Hoarding (ihtikar)· Forbidden livelihoods in Islam· Trade in Islam· Women's work in Islam· Ajr al-mithl (customary wage)· Basic needs

Sources

Issues of Work and Wealth in Islam — Abu al-Wafa al-Maraghi , p. 14
Issues of Work and Wealth in Islam — Abu al-Wafa al-Maraghi , p. 16

Principles of Islamic Economics — Rafiq Yunus al-Misri
The Qur'anic Method in Economics — Ziyadan Abd al-Fattah Qa'dat

Cite this page

islam.museum contributors. “Work in Islam”. islam.museum, https://islam.museum/en/concept/work-in-islam/. CC BY-SA 4.0. Last updated 2026-10-25.

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Ideas

Beliefs, concepts, sciences and schools, explained in plain words. Related

Agriculture in Islam

Al-Maraghi presents agriculture as the oldest livelihood, after Ibn Khaldun, the simplest and closest to nature (pp. 27-28). Islam encourages it as the source of people's and animals' food and forbids farming usurped land (p. 28). Reviving dead land gives title, and a tract left unworked for three years may pass to another who works it, subject to the ruler's permission in practice (p. 29). The book warns against withholding surplus water and tells the Zubayr water dispute (pp. 29-30). Sharecropping is called muzara'a (p. 30).