TOPIC: PROFFESIONAL WORK VALUES FROM THE QURAN.
Professional work values from the quran.
Introduction: According to the Quran and the Islam religion, ethics, and sharia, all add up to the Islamic professional work values, that is; the duties of Muslims based on both the opinion of the Muslim community and extensive literature.
Sharia is the expression of the divine will, and ‘’constitutes a system of duties that are incumbent upon a Muslim by virtue of his religious belief.’’[64]. Fiqh, or ‘’jurisprudence,’’ is defined as the knowledge of the practical rules of the religion. Fiqh is an expansion of the code of conduct (sharia) expounded in the Quran, often supplemented by tradition (sunnah) and implemented by the rulings and interpretations of Islamic jurists.(en. Wikipedia. Org./wiki/Islamic. Economical jurisprudence.)
The six main branches of sharia are; ibadah (ritual worship), mu’amalat (transactions and contracts), adab (morals and manners), itiqadat (beliefs), uqubat (punishments), and munakahat (Islamic marriage jurisprudence). However, ‘’reliance of the traveler’’- shafi’I school of fiqh, written by ahmad ibn naqib al-misri, organizes the sharia law (values) into: purification, prayer, funeral prayer, taxes, fasting, pilgrimage, trade, inheritance marriage, divorce, and justice.(en. Wikipedia.org./wiki/sharia# sources of sharia law.)
In relation to business, Islamic economics promotes an economic order that conforms to its scripture and traditions. In the economic world an interest free Islamic banking system, grounded in sharia’s condemnation of interest (riba). In addition, Islamic jurists have argued that privatization of resources of oil, gas, and other fire-producing fuels, agricultural land and water is forbidden. Furthermore, the principle of public or joint ownership (hadith of the prophet of Islam) ibn abbas reported that Muhammad said: ‘’all Muslims are partners in three things- in water, herbage, and fire.’’(Narrated in Abu daud, and Ibn majah)[17]. the concepts of welfare and pension were present in early Islamic law as forms of zakat, one of the five pillars of Islam, since the time of the Rashidun caliph umar in the 7th century. Taxes were used to provide income for the needy, including the poor, the elderly, orphans, widows, and the disabled. Islam also promotes a market free from interferences such as price fixing, and hoarding. Monetary policy emphasizes keeping inflation towards a theoretical zero rate. Gradual transition is preferred over drastic change, calling for a transitional state similar to communism’s state of socialism. The Quran (3: 130) clearly condemns riba usually translated as “interest”. Most Islamic economic institutions advise participatory arrangements between capital and labor. Conventional debt arrangements are thus usually unacceptable—but conventional venture investment structures are applied even on very small scales. However, not every debt arrangement can be seen in terms of venture investment structures.
There is tremendous variety in the interpretation and implementation of Islamic law (or values) in Muslim societies today. Liberal movements within Islam have questioned the relevance and applicability of sharia from a variety of perspectives; Islamic feminism brings multiple points of view to the discussion. Some countries, such as Saudi Arabia fully use sharia and have no constitution or legal code. Others, such as Pakistan and Iran have constitutions, but they reflect the principles of sharia, and have sharia legal systems with corresponding civil laws (qanun). Some of the largest Muslim countries, including Indonesia and Bangladesh have largely secular constitutions and laws, but with Islamic law provisions in family law. However, most of their secular laws still do not contradict sharia law. Turkey has a constitution that is officially strongly secular, and has virtually no resemblance to sharia law. India and the Philippines have fully separate Muslim civil laws, wholly based on sharia. In India, Muslim civil laws are framed by the Muslim Personal Law board while, in the Philippines, it is framed by the Code of Muslim Personal Laws. However, the criminal laws in both the countries are uniform.
Most countries of the Middle East and North Africa maintain a dual system of secular courts and religious courts. Saudi Arabia and Iran maintain religious courts for all aspects of jurisprudence, and the Mutaween (religious police) assert social compliance, while Somaliland, and Maldives adopted sharia in legal aspects but with a western style of judiciary system (Common law or civil law). Laws derived from sharia are also applied in Afghanistan, Libya and Sudan. Sharia law is officially recognized by the justice system in Israel in matters of personal status of Muslims if they choose a sharia court.[168] Lebanon also incorporates sharia law for Muslims in family matters.[169] some states in northern Nigeria have reintroduced sharia courts.[170]. (En. Wikipedia. Org./wiki/Islamic. Economical –jurisprudence.)
In conclusion, though Islam has been attacked for its alleged ‘’incoherence, incompetence, impracticality, and irrelevance,’’ [48] driven by ‘’cultural identity’’ rather than problem solving [49], it also involves elements of a democratic system and a fair economic system that may help in improving lifestyles in a community and nations if applied. (en.wikipedia.org/wiki/sharia#sources of sharia law)
Reference : [i]en. wikipedia.org. (n.d.). en.wikipedia.org/wiki/. Retrieved november 12, 2012, from en.wikipedia.org/wiki
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