Islam is a monotheistic religion originating from the Holly Quran and teachings of the Prophet Mohammad (PBUH) similar to other monotheistic faiths of Adam, Abraham and other messengers and is sometimes misinterpreted or misunderstood (Esposito, 2002; Peters, 2009). Islam is an Arabic word means peace, surrender, compliance, submission, and obedience to Allah (Abbasi, Rehman & Bibi, 2010; Abuznaid, 2006; Ball & Haque, 2003). For Muslims, Islam is not only a religion but a complete way of life and all-encompassing doctrine (Kavoossi, 2000; Syed & Ali, 2010; Tlaiss, 2014). Shari’ah principles are capable of constructing a comprehensive and adequate ethical approaches (Rizk, 2008). Rafiki and Wahab (2014) stated that, Tawhid, Shari’ah and Akhlaq are the three pillars of Islam. Tawhid is the basic belief of Muslims which implies the establishment of the Unity, Oneness and total conviction to Allah as the only sustainer and acceptance of his divinity.
2.4.1 Islamic Work Ethic
Management in Islam is a set of ethics, divine and physical functions which are not only driven by earthly reward but also by rewards in the hereafter (Branine & Pollard, 2010). Religious beliefs such as believing in damnation and salvation foster the ethical beliefs toward work and society (Geren, 2011; McCleary, 2007). From an Islamic point of view, ethics are a fundamental factor due to their comprehensiveness, fairness, stability and their contribution to building developed and successful communities is historically proven (Marri et al., 2012). Predominantly religious beliefs are major aspects in creating an individual’s self-concept, yet they are usually averted in the workplace (Kutcher et al., 2010). A good Muslim’s attitudes and behaviour in workplace are determined by Shari’ah law which pleases Allah and his/her conscience (Syed & Ali, 2010; Tinker, 2004; Wilson, 2006).
Beekun (1997) defined ethics as a “normative field because it prescribes what one should do or abstain from doing”. This definition is used to define Islamic Work Values too (Yunus et al., 2012). Generally in Western societies religion is regarded as a personal matter in largely individualist societies. In contrast, Islam is a collective religion under the expression of “Islamic Ummah” (nation) as a key principle which refers to the integrity of Muslims (Ali, 1988). Islamic work ethics encapsulate all aspects of individual and group life and implications especially their moral and ethical conduct in the workplace (Askari & Taghavi, 2005; Beekun, 1997; Coulson, 1964; Esposito, 2005; Terpstra & Sarathy, 2000). Rashid and Ibrahim (2002) argue that ethics from an Islamic perspective are the outcome of belief (Iman) and it is embeded in Islamic faith all over the world. One of the first messages given to the Prophet Mohammad (PBUH) was to implement Islamic ethics or what is known in Arabic language as (Akhlak al Karima), as narrated by Imam Bukhari from the Prophet (PBUH) saying: “I (Mohammad) have only been sent to complete good manners (Makarim Al- Akhlaq)” and the Prophet (PBUH) further asserted that in the day of judgement people with high moral conduct are closer to Allah. Moreover, holy Quran describes the Prophet (PBUH) as the example for Muslims by stating that “And truly you (Mohammad) possess great morals” (Quran, 68:4) (Abuznaid, 2006). In holy Quran other terms such as Khayr (goodness), birr (righteousness), qist (equity), adl (justice), haqq (truth and right), ma’ruf (known, approved) and taqwa (piety) are mentioned as synonyms to ethics (Rizk, 2008, p. 247). Islam is able to adapt with modern and developed economic systems (Aribi & Gao, 2010; Ahmad & Owoyemi, 2012; Fort, 1996; Hashim, 2012).
From an Islamic point of view, ‘‘it is the ethic that dominates economics and not the other way around’’ (Rice, 1999, p. 346). Likewise, the principles of IWE are universal, permanent and applicable for any type of business and behaviour. Islamic work ethic also shape the sincere engagement of Muslims in the workplace through competitiveness hardwork, avoidance of illegal wealth accumulation, cooperation, commitment, work creativity, good manner and dedication to work (Ahmad & Oweyemi, 2012; Beekun & Badawi, 2005; Idrus al., 2011; Yousef, 2001). These points are in line with the definition given by Ali and Al-Owaihan (2008, p. 10) who stated that “The IWE is an orientation that influences shaping the involvement and participation of the believers in the workplace”.The interdependence between work and faith is the beauty of IWE because work without faith will have negative implications for life (Abeng, 1997). In light of this, from an IWE perspective, work-orientation and dedication to work are viewed as virtues in human life (Rizk, 2008; Yousef, 2001) that reinforce the social business responsibilities and inspire confidence in the workplace (Ali, 2005). Consistent with this, Barro and McCleary (2003) concluded that there is a positive association between belief in heaven and particularly belief in hell and higher levels of economic growth. Likewise, belief in hell is found to be related to lower crime rates (Shariff & Rhemtulla, 2012).
2.4.2 Origin of the Islamic Work Ethic
The concept of IWE has its origin in the holy Quran and the sayings and practices of the prophet Mohammad (PBUH) (Ali, 2005; Arslan, 2001; Yousef, 2000a). The role of religion in Muslim working lives has emerged since the time of the Prophet Mohammad (PBUH) (Possumah, Ismail & Shahimi, 2013). As a statement of ethical principle and social justice; the Shari’ah has remained unsurpassed (Bashir, 1993).
2.4.2.1 Quran
Muslims believe that the holy book Quran is the verbatim words of Allah and his last flawless revelation to all humanity through his Prophet Mohammad (PBUH) which is revealed to the
Prophet (PBUH) through the angel Gabriel in the Arabic language. Its validity lasts to the day of judgement, and according to this book human beings are the slaves of Allah and Muslims are ordered to obey the orders of Allah in their daily life (Beekun & Badawi, 2005; Dutsin-ma & Maishanu, 2012; Rizk, 2008). The Sharei’h (Islamic law) comprises of four sources:
1- Holy Quran which represent the words and will of the God.
2- Sunnah which includes teaching, talks and actions of the Prophet Mohammad (PBUH). 3- Islamic law which symmetries the first two resources with solidification by unanimity. 4- Self-conscience, in case of self-ignorance of the first three resources.
Therefore, in Islam individuals are encouraged to rely on diligence (Ijtihad) and deducing by analogy (Qiyas) (Rizk, 2008). Consequently, in a dynamic society the Shari’ah has addressed all questions that a Muslim may counter and both (Ijtihad) and deduction by analogy (Qiyas) and interpretive jurisprudence provide mechanisms to face the challenges at different times.
2.4.2.2 Teachings of the Prophet (Sunnah)
Teachings, saying, actions and practices of the Prophet (PBUH) which are narrated by his companions are known as Sunnah and Muslims are required to follow and apply them in their daily life. Sunnah is an explanation of the verses of Quran as well.