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INTRODUCTION
The session aims to introduce Basic premises of the perspective of Management. Islamic
Terms Related to IM
Islam Management
M of IM
Management = getting things done through and with people Things done are related to accomplishment of mission and objectives
Controlling)
I of IM
Islam = Divine system Management
A combination of I + M
A few inter-related terms Usage: Islam Iman Ihsan Sequence: Iman Islam Ihsan Noun-Person: Mumin/ah Muslim/ah
Muhsin/ah The Muslims are obligated to practice ImanIslam-Ihsan in all contexts to achieve Mardhatillah (Blessings of Allah)
Selected Definitions of IM
Way of performing activities or tasks in line
process of performing tasks by upholding the Islamic values and principles. and principles.
Alternative Definition of IM
Assimilation, integration, reconciliation, and differentiation of Islamic values, principles, concepts and practices into the field of management in organizations to obtain the Blessings of Allah
Ihsan
POLC
imbued
with
continuous
State of Development of IM
Assessment
Criteria: conferences, journals, articles, titles of courses Comparison with Islamic Economics (IE) Comparison with Islamic Banking and Finance (IBF) Comparison with Islamic Marketing (IMK)
Man Organization
Imanic Sense
"Righteousness is good character, and
sin is that which wavers in your heart and which you do not want people to know about. [Muslim]
Imanic Sense
According to Wabisah bin Ma'bad, radiyallahu 'anhu, who said: I came to the Messenger of Allah, sallallahu 'alayhi wasallam, and he said: "You have come to ask about righteousness ?" " Yes," I answered. He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is what creates restlessness in the soul and moves to and fro in the breast, even though people give you their opinion (in your favour) and continue to do so. [A good hadith transmitted from the Musnads of the two Imams, Ahmad bin Hanbal and Al-Darimi]
Sciences of Islam
Al Quran/Tafsir
Al Hadith/Al Sunnah
Usul al Fiqh (legal maxims) Islamic history
Others
Al Quran + Al Hadith
Spirit of Shariah Encouraging all good deeds
CONCEPT The area of ultimate principles that highlight the spirit of the shari rules.
FUNCTION These objectives serve as values that regulate and govern discretionary justice in Islamic law.
Therefore fiqh, with all different parts of it (Ibadah, Muamalah, jinayah etc) were revealed to benefit human beings and prevent harm from them, and it is also part of the mercy from Allah to mankind.
VALUES
The matters on which the religion and worldly affairs of the people depend on them, their neglect will lead to total disruption and disorder and it could lead to bad ending. Category 1
5 FUNDAMENTAL VALUES 5
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Prophet (PBUH) reminded: The one who brings to the market, Allah will help him, provide well for his family; and the one who hoards is cursed by Allah. [ Ibnu Majah, Kitab Al-Baya]
The Holy Quran reminds: O ye believers! Fulfill your contract. (Al Maidah, 5:1)
Whosoever is making such contracts let it be in a well defined measure and well defined price and well defined time table. (Muslim: Kitab al-Bayan) It is clear from the above quotations that a Muslim businessman has to fulfill his promises and commitments to his employees, customers, suppliers, governments, and general public in all respects. He should not indulge in cheating, violation of promises or arbitrary actions.
are their due and commit not evil in land with intent to spread disorder... (Hud, 11:85) It is not lawful for a Muslim to sell such a commodity that has a defect, except that the defect is shown to buyer. (Bukhari)
Specific Principles of Business Ethics in Islam 6. Interest (Riba) and Unlawful Trade
Islam declares that interest (riba) is the root cause of all economic evils. Instead of interest-based trade, Islam offers an interest-free trade based on the Islamic principles of mudharabah and shirkah. Those who devour interest will not stand, except as one has been driven mad by the touch of the evil one. This is because they say: Trade is like usury. But Allah has permitted trade and forbidden interest. (Al-Baqara, 2:275)
According to Islam, no individual or organization has the right to utilize its resources in such a way that damage or inconvenience is caused to his people or the society in general. The Prophet PBUH has said: There is no scope for causing damage in Islam neither in the case of an independent action nor as a reaction. (Kitab al Kharaj) The utilization of natural resources for business purposes should be socially responsible. Islam urges upon its followers to use. It is Allah who made your homes as places of rest and quiet, and made for you out of skin of animals (tents for ) dwellings.And out of their wool and their soft fiber and their hair, rich stuff and articles of convenienceout of the things He created, some things to give you shade, and of the hills He made some for your shelter. He made your garments to protect you from heat, and coats of mail to protect you from (your) mutual violence. Thus, does He complete His favours on you, that ye may bow to His will (Al Nahl, 16:80-81)
performance by forcing examination of basic issues and identifying new opportunities. Conflict is dysfunctional when it hinders and prevents the group's goals from being achieved. Conflict is occasional when it is the exception, not the rule in the individual's or the group's behavior. Conflict is chronic when individuals or groups routinely differ in their approaches.
Examples of Conflict
Conflict develops and grows in a certain way. We will examine one instance of conflict in early Muslim history to observe the underlying pattern of conflict. The incidence is the case of land distribution after the conquest of Iraq in the days of 'Umar (RA).
Distribution of Land
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A crisis emerges
After Muslim armies had entered Iraq as victors, the responsibility to decide if and how to divide the conquered land fell on the khalifah, 'Umar ibn alKhattab (RA). Opinions were divided on the issue and Muslims were in conflict with one another.
Continue.
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On the one hand, the army commanders thought that the land should be divided and distributed. For example, a senior companion `Abdur Rahman ibn `Awf also favored distribution. `Uthman, `Ali and `Umar (RA) thought that the land should not be distributed but left with the original cultivators.
Continue.
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A general assembly was called. It included all Muhajireen, and five representatives each from Aws and Khazraj tribes. Crisis deepens. The general assembly discussed the matter for several days. The crisis became prolonged and complicated. Further crisis is resorted to.
Continue.
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`Umar (RA) one day referred to the Qur'anic verse that concluded with the words "...those who come after them." The assembly was convinced when `Umar (RA) said: "How, then, can I distribute it amongst you and leave those who come afterwards without any share?" Thus, the conflict was resolved by resorting to an acceptable authority.
THANK YOU