The Islamic precept of 'Amanah' heightens one's role in acting out his station in life and depending on his current circumstances he serves God by living up to his skills-range expertise.In the workplace a leading hand or anyone in a supervisory capacity for instance participates in improvement cycle initiatives. Leading actions then are crystallized when managers and supervisory personnel consciously manage change to their utmost capacities irrespective of rewards or current quantum of stipend because they owe it to a higher dispenser of recompense.The opener of the Quran starts with the phrase "In the name of God, the Almighty, the Most Merciful". There are two iconic "ayat" (verses or statements on lessons and signs found in the Quran) which can underscore the exposition of the core Quran philosophy if properly understood.In writing to the Queen of Sheba it is pertinent to take stock that Solomon deflected his status as King of Israel. He considered his action humble and merely in service for God. His stance was not one of a mighty ruler but one whose "amanah" (moral responsibility of fulfilling one's obligations due to God and fulfilling them in accordance with one's station in life and prevailing circumstances, or simply the trust between God and man) bears upon him to act accordingly - not because of his dominance of wealth and power.Any person making the "In the name of God . . ." vocalization or in Arabic "Bismillah al Rahman al Rahim" as a prelude to a deed, be it an act of eating, doing a workplace task, partaking a leisure activity or trade transaction or giving charity, loan, making of will, lecturing, tilting the soil and such will consciously abide to endeavor to his or her best effort with integrity, honesty and distance himself from injustices. Solomon's intent was not to colonize the dominion of Queen Sheba.In implementing change in the workplace my consulting experience of twenty years makes me bias to improve skills sets even as we motivate the targeted workforce through lab team sessions and communication workshops.Why was there a high tolerance for corrupting the land and leaders of loose characters? Even common folks are implicated because fair trading and an equitable economic system interlocks with the individual work ethic, honest work and everyone's skills expertise range. None must fall into the ambit of corrupting the land - one of four core decrees that permeates the teachings of the Creed of Abraham.Our discourse on corollaries of the Amanah doctrine in the Quran will delve onto the subject of profiteering (riba) inter alia "contribute" in Chapter 2, clarifying the context charity, exploitation and the permitted bounds. Chapter 1 covers the true meaning of serving God re Q51:56 inter alia fair trading and work ethics thereby not "corrupting the land". Honest work and connection of one's skills-range expertise in Chapter 4 and summations of the modern economic system aligned with God's decrees in Chapter 5 neatly wraps up the Amanah tapestry.We can infer from Q22:78 that we must strive for God's sake, the way God should be striven for with sincerity and with all our efforts that God's name should be superior [End]. Everything has its place and everything should be in its place. The Chapter 3 discourse on being created to serve God in the grand scheme of things can motivate a focus on virtues particularly in the workplace. What about matters transcending work tasks? Knowing how to adopt bespoke investing to your station in life and the prevailing circumstances (whether you are a retiree or recently have windfalls) you would naturally be more inclined to dabble in the supply side of capital as a factor of production in the Islamic economic system.Providing the skills set and techniques perhaps solves 80% of the motivation issues on upright conduct. The book now can be a reference text to prompt discussion topics in any comparative religious study in college.