Work, wealth, and public responsibility

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Work, exchange, leadership, and public office carry duties toward other people. These examples connect personal integrity with institutions: wages, contracts, consultation, appointments, charity, and the handling of public resources.

Work, trade, wealth, charity, and market integrity

Prophet Muhammad ﷺ taught that the best food a person eats is what he earns through his own work, citing the prophet David as an example.

“No one has eaten food better than that earned by the work of his own hands.” — Sahih al-Bukhari 20722 13 43
Prophet Muhammad ﷺ taught buyers and sellers to be truthful and disclose defects, warning that lying and concealment remove the blessing from a transaction.

“If the buyer and seller speak truthfully and disclose defects, their transaction is blessed; if they lie and conceal, its blessing is erased.” — Sahih al-Bukhari 20792 13 43
The Qur’an condemns cheating people by taking full measure for oneself while giving others less.

“Woe to the defrauders. Those who take full measure ˹when they buy˺ from people, but give less when they measure or weigh for buyers.” (Sūrat al-Muṭaffifīn 83:1-3), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَيْلٌ لِّلْمُطَفِّفِينَ ۝١ ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ ۝٢ وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ ۝٣﴾ سُورَةُ المُطَفِّفِينَ
In a hadith reporting words from God, withholding a worker’s earned wages is named among the wrongs for which God will be the offender’s adversary on the Day of Judgment.

God says: “I will be the opponent on the Day of Resurrection of… a man who hires a worker, receives the full work from him, then does not pay his wage.” — Sahih al-Bukhari 22702 13 43
Prophet Muhammad ﷺ taught that a wealthy person who deliberately delays paying a debt is acting unjustly.

“Delay in payment by a wealthy person is injustice.” — Sahih al-Bukhari 22872 13 43
Prophet Muhammad ﷺ prayed for mercy on people who are easygoing when buying, selling, and collecting what they are owed.

“May God have mercy on a person who is easygoing when he sells, when he buys, and when he asks for what is owed.” — Sahih al-Bukhari 20762 13 43
The Qur’an forbids taking other people’s wealth wrongfully and using bribery to obtain what belongs to them.

“Do not consume one another’s wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others’ property, knowing that it is a sin.” (Sūrat al-Baqarah 2:188), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ ۝١٨٨﴾ سُورَةُ البَقَرَةِ
Qur’an 9:60 directs mandatory alms to specified groups including the poor, the needy, people in bondage, debtors, and travelers, making support for vulnerable people part of public finance.

“Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise.” (Sūrat al-Tawbah 9:60), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿۞ إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ۝٦٠﴾ سُورَةُ التَّوۡبَةِ
Prophet Muhammad ﷺ taught that true wealth is contentment of the soul, not simply having many possessions.

“Richness is not having many possessions. True richness is richness of the soul.” — Sahih al-Bukhari 64462 13 43
When Prophet Muhammad ﷺ found wet grain concealed beneath dry grain in the market, he told the seller to expose the defect so buyers could see it and condemned deception.

“Why did you not put it on top so people could see it? Whoever deceives us is not of us.” — Sahih Muslim 1023 14 43
The Qur’an requires mutual consent in lawful trade and forbids consuming one another’s wealth wrongfully.

“O believers! Do not devour one another’s wealth illegally, but rather trade by mutual consent. And do not kill ˹each other or˺ yourselves. Surely Allah is ever Merciful to you.” (Sūrat al-Nisāʾ 4:29), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ إِلَّآ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا ۝٢٩﴾ سُورَةُ النِّسَاءِ
The Qur’an prohibits riba [prohibited increase], distinguishes it from ordinary trade, and tells creditors who repent to keep only their principal so neither side is wronged.

“O believers! Fear Allah, and give up outstanding interest if you are ˹true˺ believers. If you do not, then beware of a war with Allah and His Messenger! But if you repent, you may retain your principal—neither inflicting nor suffering harm.” (Sūrat al-Baqarah 2:278-279), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ ۝٢٧٨ فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ ۝٢٧٩﴾ سُورَةُ البَقَرَةِ
Prophet Muhammad ﷺ condemned deliberately hoarding goods to profit from scarcity.

“No one hoards except a sinner.” — Sahih Muslim 1605a3 14 43
Prophet Muhammad ﷺ prohibited sham bidding used only to drive up another buyer’s price.

“The Prophet ﷺ forbade artificial bidding.” — Sahih al-Bukhari 21402 13 43
When Umar acquired valuable land, Prophet Muhammad ﷺ advised him to preserve the property itself and dedicate its yield to the poor, relatives, travelers, and other beneficiaries.

“Retain the property itself and give its produce in charity.” — Sahih al-Bukhari 2737, 2764; Sahih Muslim 16322 3 13 14 43 61

Consultation and public leadership

The Qur’an describes believers as conducting their collective affairs through mutual consultation.

“Who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them.” (Sūrat al-Shūrā 42:38), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ۝٣٨﴾ سُورَةُ الشُّورَىٰ
After the defeat at Uhud, the Qur’an told Prophet Muhammad ﷺ to remain gentle, pardon his followers, and continue consulting them.

“It is out of Allah’s mercy that you ˹O Prophet˺ have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you. So pardon them, ask Allah’s forgiveness for them, and consult with them in ˹conducting˺ matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.” (Sūrat Āli ʿImrān 3:159), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ ۝١٥٩﴾ سُورَةُ آلِ عِمۡرَانَ

The early biography also records him accepting ideas that were not his own, including Salman al-Farisi’s unfamiliar proposal to defend Medina with a trench. At Hudaybiyyah, the canonical hadith record likewise preserves him acting on Umm Salama’s practical advice when the camp reached an impasse. Consultation was something he practiced as well as taught.

Salman al-Farisi’s trench proposal — Sīra: Ibn Hisham8 19 28 37 38; Umm Salama’s advice at Hudaybiyyah — Sahih al-Bukhari 2731-27322 13 43
Prophet Muhammad ﷺ taught that everyone entrusted with others is responsible for those under his care.

“Each of you is a shepherd, and each of you is responsible for those under his care.” — Sahih al-Bukhari 71382 13 43
Prophet Muhammad ﷺ taught that rulers are obeyed only in what is right; political authority does not extend to disobedience to God.

“Obedience is only in what is right.” — Sahih al-Bukhari 72572 13 43

Public office, contracts, and moral responsibility

The Qur’an’s longest verse instructs believers to document deferred debts and use witnesses as safeguards against dispute and exploitation.

“O believers! When you contract a loan for a fixed period of time, commit it to writing. Let the scribe maintain justice between the parties. The scribe should not refuse to write as Allah has taught them to write. They will write what the debtor dictates, bearing Allah in mind and not defrauding the debt. If the debtor is incompetent, weak, or unable to dictate, let their guardian dictate for them with justice. Call upon two of your men to witness. If two men cannot be found, then one man and two women of your choice will witness—so if one of the women forgets the other may remind her. The witnesses must not refuse when they are summoned. You must not be against writing ˹contracts˺ for a fixed period—whether the sum is small or great. This is more just ˹for you˺ in the sight of Allah, and more convenient to establish evidence and remove doubts. However, if you conduct an immediate transaction among yourselves, then there is no need for you to record it, but call upon witnesses when a deal is finalized. Let no harm come to the scribe or witnesses. If you do, then you have gravely exceeded ˹your limits˺. Be mindful of Allah, for Allah ˹is the One Who˺ teaches you. And Allah has ˹perfect˺ knowledge of all things.” (Sūrat al-Baqarah 2:282), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ ۝٢٨٢﴾ سُورَةُ البَقَرَةِ
When Abu Dharr asked for authority, Prophet Muhammad ﷺ refused to appoint him and explained that public office is a trust that requires the ability to fulfill its duties.

“Abu Dharr, you are weak, and authority is a trust… except for the one who takes it with its right and fulfills its duties.” — Sahih Muslim 18253 14 43
Prophet Muhammad ﷺ warned people not to seek authority merely because they wanted to hold power.

“Do not seek authority. If it is given to you because you asked for it, you will be left to bear it; if it is given without your asking, you will be helped in it.” — Sahih al-Bukhari 71462 13 43
Prophet Muhammad ﷺ told prayer leaders to consider the elderly, the sick, and the weak by not making communal prayer unnecessarily long.

“When one of you leads the people in prayer, let him shorten it, for among them are the weak, the sick, and the elderly.” — Sahih al-Bukhari 7032 13 43
The Qur’an tells believers to honor their contracts and obligations.

“O believers! Honour your obligations. All grazing livestock has been made lawful to you—except what is hereby announced to you and hunting while on pilgrimage. Indeed, Allah commands what He wills.” (Sūrat al-Māʾidah 5:1), Dr. Mustafa Khattab, The Clear Quran1 11 12 36

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ ۝١﴾ سُورَةُ المَائـِدَةِ
When a tax collector claimed that some property had been given to him personally, Prophet Muhammad ﷺ asked whether he would have received those gifts if he had stayed at home, treating gifts generated by public office as a conflict of interest.

“Why did he not sit in his father’s or mother’s house and see whether gifts would be given to him?” — Sahih al-Bukhari 71742 13 43
Prophet Muhammad ﷺ prayed that God deal harshly with leaders who make life hard for people and gently with leaders who treat them gently.

“O God, whoever is put in charge of my community and is hard on them, be hard on him; whoever is gentle with them, be gentle with him.” — Sahih Muslim 1828a3 14 43
Hisham ibn Hakim later invoked Prophet Muhammad’s ﷺ warning against tormenting people when he saw non-Muslim taxpayers being abused over the jizya [tax historically levied on certain non-Muslim subjects].

“God will punish those who torment people in this world.” — Sahih Muslim 2613b3 14 43
Prophet Muhammad ﷺ taught that public leadership should assume responsibility for people who die leaving debts or unsupported dependents, while their private property still passes to their heirs.

“Whoever leaves property, it belongs to his heirs; whoever leaves debt or dependents, we will take care of them.” — Sahih al-Bukhari 67632 13 43
Prophet Muhammad ﷺ told those making appointments not to give authority to someone merely because that person asked for it or was eager to rule.

“We do not appoint to this work anyone who asks for it or is eager for it.” — Sahih al-Bukhari 71492 13 43
Prophet Muhammad’s ﷺ treatment of Abu Dharr shows that personal goodness did not automatically qualify someone for every responsibility; he loved Abu Dharr but still advised him not to take charge of others or administer an orphan’s property.

“I love for you what I love for myself. Do not be in charge of even two people, and do not administer an orphan’s property.” — Sahih Muslim 18263 14 43

Restraint in the use of public power

When people asked Prophet Muhammad ﷺ to fix rising prices, he declined because he feared meeting God responsible for an injustice concerning another person’s property or life. The incident presents authority as something that should not be exercised merely because the power exists.

“I hope to meet God with no one having a claim against me for an injustice concerning blood or property.” — Sunan Abi Dawud 3451, graded sound4 15 43

Sources for this page

The numbered citations identify the works in the complete bibliography. Verse and report numbers appear with the evidence; the source guide explains the distinctions between scripture, hadith, and early biography.

References used: 1, 2, 3, 4, 8, 11, 12, 13, 14, 15, 19, 28, 36, 37, 38, 43, 61.

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