Al-Ghazali's views on economy and business are not limited to philosophical plains, but are a combination of real conditions that occur in society with philosophical values, accompanied by logical arguments. Al-Ghazali in his thoughts about business economics is based on the Sufism approach which he wrote in his book Ihya 'Ulum al-Din. As a matter of fact, there are still many practices of tadlis (unknown to one party), namely violating the principle of “an taraddin minkum”. The practice of tadlis occurs because of four things, namely quantity reduction of the scale; quality, namely the concealment of object defects; price engineering takes advantage of market price ignorance; uncertainty of delivery time, namely the seller does not know for sure the goods will be delivered to the buyer. In addition, we often encounter market engineering practices. Al-Ghazali paid considerable attention to economic and business activities in society, including the utility hierarchy and its characteristics in the corridor of social obligations to social welfare (maslahah). In addition, al-Ghazali views the ultimate goal is salvation. Work is part of worship is evidence of the work ethic created through extrarelgious efforts. That the intention of someone's behavior in accordance with Divine rules in every economic activity can be of worship value. Al-Ghazali has a view of market ethics that emphasizes truth and honesty, which can be applied to market evolution and the role of money based on the ethics and morals of the perpetrators. Al-Ghazali argued that the state must create security conditions to enhance prosperity and economic development. The existence of state institutions, to monitor adverse market practices. Al-Ghazali stated that trade activities are essential to the functionalization of the economy, the need for secure and safe trade routes, and the state should provide protection so that markets can expand and the economy can grow. Keywords: Islamic Business Ethics, Maslahah, Work Ethics.