What are Islamic values? - Islamic values

2.5 Islamic values

2.5.3 What are Islamic values?

Values in Islam originate from two accepted sources for Muslims: the Holy Quran, and the “Hadith”, the sayings and practices of the Prophet Muhammad (the messenger of Islam). Many verses in the Holy Quran tell different stories and demonstrate the fundamental principles of how and why Muslims should live on the earth; how they should think and behave, how they should communicate and treat each other, how to live within society and accept each other, and how they should worship God, and how they should feel peace inside, and so on.

Islamic values and teachings that have been addressed in business management and work ethics research come also from the same two sources; the Quran and the “Hadith5_{” (Branine} and Pollard, 2010). Abbas (2005, p. 50) states that Islamic teachings and principles which derive from the Quran and the Prophet Muhammad fulfil the function of a guide directing Muslims when “conducting both their business and their family affairs”.

Numerous verses of the Quran guide us in matters of fairness and trustworthiness in trade, and kindness and justice in work relations, and similarly inspire individuals in the pursuit of learning new skills and to make the best effort to achieve advantages for both individuals and society (Branine and Pollard, 2010; Hammoudeh, 2012). Moreover, collaboration and consultation in the process of making decisions have been emphasised in Islam (Abuznaid, 2006; Hammoudeh, 2012). Management is essential in Islamic teachings and philosophy and it is a compulsory requirement to have a leader (Branine and Pollard, 2010) as Prophet Muhammad said in his “Hadith”: “When three are on a journey, they should appoint one of them as their leader” (Abuznaid, 2006; Hammoudeh, 2012).

5_{‘Hadith’ refers to the words, sayings, narrative, speech: Prophetic tradition, Hadith (i. e. constitutes}

Work in Islam is central to the building of faith, and life is meaningless without work. Muslims are greatly encouraged to be engaged in economic activities (Yousef, 2001, p. 153). Islam encourages Muslims to make every possible effort to work in a diligent way in whatever work is obtainable, whenever it is available (Abbas, 2005). For those who have the ability to work it is obligatory to do so, and self-sufficiency is seen as a virtue as well as a basis for self- fulfilment and achievement (Bourma et al., 2003; Ali, 2008; Branine and Pollard, 2010).

Importantly, Prophet Muhammad urges Muslims to work and rely on themselves to achieve self-reliance, He said “No one eats better food than that which he eats out of his work”. He also advised a beggar not to ask people for money, “It is better for you to collect some wood and sell it than to ask people – they may give you, they may not,” (cited in Branine and Pollard, 2010, p.718). He also emphasised that “working is worship” (Abbas, 2005, p. 50). Because human beings are seen in Islam as trustees of the earth, their actions are considered as worship; the value of work is significant not only for getting an income to live on, but also to benefit from and appreciate the rewards of God for the advantage of oneself and society (Zineldin, 2002; Wilson, 2006). Thus, ethics at work from Islamic perspectives are associated with seeking perfection, pursuing rewards in the Muslim’s life and the life after death, and working to the best of one’s ability without exhausting oneself unnecessarily (Al-Buraey, 1988). Furthermore, Muslims seek to worship God in every task performed, to earn a legitimate “Halal6_{” income, and to live/lead a respectable and decent life. It can be} said that work in Islam is a religious, social and economic obligation for all Muslims who are able to work (Branine and Pollard, 2010).

In this research, it is suggested that managers and leaders in the Arab world need to consider values that are appropriate for and compatible with the nature of Arabic and Islamic culture in their practices. For the purposes of this research, the researcher explores the main Islamic values which have been derived from the Holy Quran and the principles and sayings of the Prophet Muhammad; these values are believed to have important implications for the practice of managers and leaderships in Islamic and Arab countries (Abbas, 2005; Abuznaid, 2006; Branine and Pollard, 2010; Hammoudeh, 2012).

6 _{‘Halal’ refers to permitted, licit, not prohibited, not forbidden, lawful, legitimate, and permissible in}

According to Branine and Pollard (2010) the following are the main Islamic values in which are introduced and discussed further in this research:

 TAQWA - Constant fear of and respect for God  NYA - Intention

 ITQAN - Conscientious self-improvement  ADL - Justice

 AMANA - Trust

 EHSAN - Gentleness and carefulness while feeling the presence of God  SABR - Patience

 EKLAS - Integrity and fulfilling promises  SEDQ - Truthfulness

 SHURA - Consultation

Source: Designed by the author

(TAQWA) Constant fear, conscious and respect for God:

Islam directs us to have a sense of fear of and respect for God at all times, and that this will make Muslims behave and act accordingly, as they are constantly seen and monitored by God. Thus, when Muslims are filled with TAQWA, they will hold back from behaving unjustly and elevating their soul to a self-reproaching level (Branine and Pollard, 2010; Hammoudeh,

2012). By keeping in mind the self-monitoring, an individual will be more conscious of what is bad practice and will struggle between good and bad by pursuing repentance. This elevates the soul to the highest level (the virtuous level), until the mind is effortlessly in harmony with good deeds, faithfulness and fairness. TAQWA guides us in the dedication of looking for righteousness as individuals fear nothing but God (Branine and Pollard, 2010).

Hammoudeh (2012) explains that to have the TAQWA value means that all employees in the organisation “should keep God in their sight while they work and know that while they cannot see him, he can see them” (p.134). The researcher considers the TAQWA value as a core factor that keeps people associated with their God and fully conscious of what they do and how they behave. Moursi (1995) also states the Muslims should exercise good self- management. Thus, in a work organisation, if TAQWA is practiced, the need to monitor what people do will be lower, and the trust between colleagues might increase as well. The TAQWA value will make the person behave and act at his/her best without the requirement for any camera monitoring or human supervision.

(NYA) Intention:

One of the significant values in Islam is “NYA” or intention, as it is believed that every single action should be accompanied by intention(s) (Branine and Pollard, 2010). This has been clarified by the Prophet Muhammad in his saying: “Actions are recorded according to intention and a person will be rewarded or punished accordingly” (Abuznaid, 2006; Hammoudeh, 2012). An individual has been given the brain and the freedom to make the right choice with the right intention; therefore people are responsible for change in society (Abbas, 2005; Abuznaid, 2006; Branine and Pollard, 2010; Hammoudeh, 2012). In this regard the Quran (13:11) says: “God does not change the condition of people unless they change what is in their inner selves”. The researcher agrees with Branine and Pollard when they argue that the consequences of this value in organisations is that people should not, for instance, be penalised for “…making unintentional mistakes and should be rewarded or punished for their intended objectives, ideas, plans and strategies rather than just for the outcomes of their actions which may be affected by external factors beyond their control” (Branine and Pollard, 2010, p. 718).

69 (ITQAN) Conscientious of self-improvement:

The value of ITQAN in Islam is completely related to work and worshipping; either doing good deeds for the Last Day, or for day-to-day living. The Prophet Muhammad encouraged Muslims to do their job as perfectly as they can, whatever the work is, as he said: “Allah likes that when someone does anything it must be done perfectly well”. This value indicates the constant struggle between an individual’s tendency for laziness and the desire for self- improvement and to do the best possible job. Therefore, working hard and improving the quality of one’s work are needed in order to strive to do better all the time as a Muslim. It will also be achieved through seeking to learn new skills and knowledge (Branine and Pollard, 2010). This value is associated with the desire for excellence (Alfalah) and accomplishment. ITQAN will increase the need for innovation and creativity as a result of striving for perfection for the benefit of the individual and the community. From an organisational perspective, Branine and Pollard, (2010) state that “striving to do better all the time requires managers and employees to work harder and improve the quality of their products and services through the promotion of learning, training, innovation and creativity” (p. 720).

(ADL) Justice:

Justice is one of the central values that Islam seeks and encourages Muslims to constantly achieve in all aspects of life. Justice is an ideal that every individual should strive for, irrespective of whether the person is a leader or a subordinate (Wilson, 2006). Justice has frequently been mentioned in the Holy Quran through instructions to people to be fair and treat each other equally. The Quran says: “you who believe! Be upright for God, bearers of witness with justice and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well- Acquainted with what you do.” (Quran, 5:8).

Al-Abdouli (2004) states that Islam provides guidelines to manage the relationships between people and to regulate social and economic activities which all are based on equality. The Quran says: “Help you one another in virtue, righteousness and piety but do not help one another in sin and transgression. And fear Allah. Verily, Allah Severe in punishment" (Quran, 5: 2). Thus, justice (ADL) is a significant key value in Islamic ideology. In this regard, the Quran teaches: "Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Excellent is that which Allah instructs you" (Quran, 4: 58). The Prophet Muhammed also said “Never

give others tasks which were beyond their capabilities" (Khan, 1992), and said, "Pay the labourer his wages even before his sweat dries up" (Khan, 1992; Pirzadah, 2000).

In Islam, justice is not ever to be affected by individual benefits and other considerations. Indeed, justice (ADL) values also protect individuals’ equality and freedom (Branine and Pollard, 2010). Islam makes it clear that humans are free to choose their beliefs. The Quran says: “There is no compulsion in religion” (Quran, 2:256). In Islam all humans are equal regardless of their colour, wealth, race, sex, reputation, job, knowledge and position. What actually matters is their deeds and actions (Abbas, 2005; Abuznaid, 2006; Branine and Pollard, 2010; Hammoudeh, 2012). The equality between people was clearly emphasised by the Prophet Muhammad, as he said “an Arab has no superiority over a non-Arab or a non- Arab any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over a white except by piety and good action”. Hence, piety is the only standard, without any exception, and God is the only one who knows the extent of an individual’s piety. In regard to justice in the organisation, Branine and Pollard, (2010) claim that, “Justice leads to equality and in order to maintain an organisation of justice and equality there should be a sense of humility among those in managerial positions” (p. 719).

(AMANA) Trust:

AMANA means in Arabic to be obligated to uphold ones’ trusts and duties, a type of moral responsibility for fulfilling one’s obligations. Branine and Pollard (2010) state that the notion of trust is a basic value governing social interactions, as each individual is believed responsible for his/her actions in society. The Quran says: “you who have believed, do not betray Allah and the Messenger or betray your trusts while you know” (Quran, 8:27). Weir (2012) asserts that trust is a key to all relations in Islam, embracing those of trade and business, as well as those that exist in one’s personal life and interactions with others outside the workplace. Weir also states that “The Prophet Muhammad who was by metier a successful businessman, was renowned for his integrity. He held the title Al Amin: ‘He who can be trusted’“(p.74). The trust value guides us to believe in another’s judgements, to consult them, and ultimately to delegate those who are trusted (Tayeb, 1997). In Islam the leader should be a trustee, and respect the trust conferred on him/her by bosses and subordinates. Thus, any actions which impact negatively on management and exploitation of resources are considered as a desecration of trust. Branine and Pollard (2010) argue that “an organisation is a trust of those who own it and to those who work in it” (p.720). Also,

Hutchings and Weir (2006) affirm that “while trust in China hails from Confucian philosophy, trust in the Arab World is rooted in Islam and faith in God” (p. 279).

(EHSAN) Gentleness and carefulness while feeling the presence of God

The EHSAN value has a number of meanings; it is the sense of perfection and improvement, the concept of charity giving, compassion and mercy, and comprehensiveness of faith. Above all, EHSAN is about doing right and decent deeds (Abbas, 2005; Abuznaid, 2006; Branine and Pollard, 2010; Hammoudeh, 2012). In Islam, the value of EHSAN is related to many other values but it is more closely associated with the TAQWA value (Branine and Pollard, 2010; Hammoudeh, 2012). Branine and Pollard, (2010) also claim that the EHSAN value is associated also with Imaan which is a vital characteristic of Islamic ethics. It is a constant struggle to seek God’s approval satisfaction and to work, act, behave and worship God as if Muslims are under God’s constant watch. The EHSAN value will enhance the feeling of working well by self-monitoring; The EHSAN value, like the TAQWA value compels the person to behave and act at his/her best without the requirement for a recording camera or human supervision. In essence, In Islam doing good deeds and remembering the presence of God should be considered in every single activity. The value of EHSAN is considered in organisations to have influential adding value; as the higher the level of EHSAN which leaders and managers hold, the higher the intention to improve employees’ performance and encourage work involvement and contribution in making decisions (Abbas, 2005; Abuznaid, 2006; Branine and Pollard, 2010; Hammoudeh, 2012).

(SABR) Patience:

Muslims are always encouraged to have patience in order to face all the difficulties in life, and they are promised to be rewarded if they have patience and follow the orders of God. The Quran says: “you who believe! Seek assistance through patience and prayer; surely Allah (God) is with the patient” (Quran, 2:153). Indeed, the significance of patience in Islam can be clearly seen, as praying is comparable with being patient and both of them are considered to be part of worshipping God. Branine and Pollard (2010) claim that the value of patience is the highest level of ‘Imaan’ (believing in the oneness of God and his prophets, angels, holy books and the Last Day). In regard to the organisation, Branine and Pollard state that “patience and humility go hand in hand. Being patient in making decisions reduces the possibility of making mistakes and increasing the chances of success in negotiations” (p.721).

72 (EKLAS) Integrity and fulfilling promises:

In Islam, fulfilling promises is an ethical obligation for all Muslims (Abuznaid, 2006). It is also a sign to distinguish between who is honest and who is not. Indeed, it is a huge sin to deliberately not fulfil one’s promise (Branine and Pollard, 2010). In Islam, hypocrites are seen as those who do not keep their word, break their promises, do not keep other’s secrets, and do not tell the truth. As narrated by Bukhari and Muslim, the Prophet Muhammad said: "The signs of the hypocrite are three: when he speaks he lies, when he promises he breaks his promise and when he is entrusted he betrays the trust" (Abuznaid, 2006; Hammoudeh, 2012). The Quran also says: “you who believe! Fulfil (all) obligations” (Quran, 5:1). Hence, the value of EKLAS (sincerity) inspires trust in the workplace and builds a culture of collaboration and trust between workers and businesses (Branine and Pollard, 2010; Hammoudeh, 2012).

(SEDQ) Truthfulness:

The value of SEDQ (speaking only the truth) means saying and doing what is virtuous to the best of one’s knowledge. In Islam it is forbidden not to tell the truth or to lie, or cheat, for any reason and at any time (Branine and Pollard, 2010). Being honest is highlighted in the Holy Quran several times; thus the SEDQ value and its application are very much appreciated in Islamic morality. Both leaders and workers should not be led by their personal emotions that might turn them away from the right route of justice, sincerity and honesty. They are encouraged to have patience in their work, to fulfil their duties, and to be trustworthy and hard workers while seeking mercy and love from their God (Branine and Pollard, 2010). Truthfulness and credibility are essential to effective management practice (Abbas, 2005; Hammoudeh, 2012). The value of SEDQ and trust are seen to protect individuals from the temptation to exploit the resources entrusted to them (Branine and Pollard, 2010).

(SHURA) Consultation:

SHURA has several meanings; for instance, it means: “negotiation and dialogue to reveal what is right” (Hammoudeh, 2012, p.6), and it also means to listen to various views and deduce appropriate solutions (Al-Tamimi, 2003). In effect, practicing SHURA is considered as a response to the call of God, so it is “a form of worship and obedience to Allah, which is a good enough reason for practising SHURA in national and public life” (Hammoudeh, 2012, p.30).

Leaders in Islam are asked to seek assistance and listen to others before a final decision is made. From Islamic perspectives SHURA is a central value in leadership (Branine and Pollard, 2010) and it is significant in encouraging discussion and gathering suggestions based on people’s experiences and opinions (Al-Tamimi, 2003; Hammoudeh, 2012). SHURA is seen as ‘a practice of worship’ (Tamimi, 2003). Indeed, there is a whole Sura or chapter in the Holy Quran called Al-SHURA in which it states that Muslims should make SHURA central in their life, as the Quran says: “their matters are SHURA among them” (Quran, 42:38).

Branine and Pollard (2010) clarify this further: “All socio-economic and political matters that are not decided upon clearly in the Holy Quran and the Sunnah are decided through consultation and consensus” (p. 720). In Arab countries, consultation or ‘SHURA’ is fundamental in relationships in order to run business (Siddiqui, 1997). The importance of SHURA as a value is considered to be: “an exigency of social life, a guarantee against the violation of rights, a form of worship, a focus for the development of faculties and an opportunity for affinity and amity” (Al-Tamimi, 2003 cited in Hammoudeh, 2012, p. 31). The value of SHURA is that it gives guidance to Muslim leaders and managers in how to deal and communicate with their employees as their equals and how to be down-to-earth and modest in their relationships with others (Abuznaid, 2006). Therefore, arrogance and not

In document The impact of fostering personal values on leadership mechanisms in organisations: narratives of CEOs, managers, and staff in Arab countries (Page 79-89)