In Islamic economic theory, labor constitutes a pivotal component of production. The production process is defined as a harmonious combination of nature and labor that Allah has provided for the benefit of humankind. According to this theoretical framework, capital is not regarded as a constituent of production; rather, it is conceptualized as a tool and a form of infrastructure that is the outcome of labor. The concept of labor encompasses the comprehensive range of human physical and intellectual endeavors, and it is given moral and legal legitimacy within the framework of Islamic law. From an epistemological perspective, labor is regarded as the foundation for development, a conduit for spiritual proximity to God, and a blessing bestowed upon humanity. Ibn Khaldun, a seminal figure in the field, was among the first to conceptualize labor as the primary catalyst for economic prosperity. Islamic economics regards labor not solely as an economic instrument but also as a moral value. This approach eschews the concept of earnings without labor, prohibits ribā, and fosters an economic order predicated on equity. In contrast to the modern economic paradigm, which encompasses workers, firms, and the government within its labor market, Islamic economics evaluates the concept of labor through legal frameworks, namely, muzara’a and mudarabah. These approaches are designed to safeguard the legitimacy of labor and capital, thereby ensuring the rights of the parties involved and promoting fair distribution. Islamic economics diverges from conventional economic theory by prioritizing labor as a catalyst for development and recognizing it as the fundamental value of humanity.