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Journal articles on the topic 'Islamic ethics'
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1
Ansari, Abdul Haq. "ISLAMIC ETHICS." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 81–91. http://dx.doi.org/10.35632/ajis.v6i1.2834.
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Islamic ethics as a discipline or a subject does not exist at the present.We do not have works that define its concept, outline its issues, and discussits problems. What we have, instead, is a discussion by various writers-philosophers,theologians, jurisprudents, sufis and political and economictheorists- in their particular fields of some issues that are either part of,or relevant to, Islamic ethics. Philosophers like Abu Nasr al Farabi (d. 329/950)and Abu 'Ali Miskawayh (d. 421/1030), in their ethical works, have mostlyrehashed Greek ethics. True, they have introduced, here and there, someIslamic terms and concepts and modified some notions that hurt their Islamicsusceptibilities. But this does not make their ethics Islamic. They do notraise many issues that Islamic ethics must raise, and many ideas they haveset forth cannot be considered to be Islamic unless they are seriously modified.Theologians have, indeed, discussed some very important questions ofIslamic ethics, such as the source of ethical knowledge. the meaning of ethicalterms, and the basis of moral obligation. The views they have expoundedare extremely significant. But they have been treated as part of theology ratherthan ethics, and they form only one aspect of Islanlic ethics. Works on sufism.principles of jurisprudence (usul al fiqh), principles of government and administration(al ahkam al sultaniyah), and public revenue and expenditure(al khara;), also touch upon ideas that are part of, or relevant to, Islamicethics. We have in them an analysis, for instance, of some ethical virtues,a discussion on motives, priorities and preferences, levels of obligation, andpolitical and economic justice.There is, in short, much material scattered in the works of variousdisciplines that can be utilized to develop Islamic ethics. At present, whilethe discipline of Islamic ethics does not exist, it can be developed. Thirtyyears ago, Islamic economics did not exist, but thanks to the devotion ofa number of scholars, we now have Islamic economics. I am sure that Islamicethjcs will take even less time to develop, provided we give it the requiredeffort. Let us hope this conference of ours initiates the process.In this paper, I will try first to define the task Islamjc ethics should perform,and then review, in that light, various streams of writings to whichI have referred, and see what contribution each of these can make to the subject ...
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Swazo, Norman K. "Islamic Biomedical Ethics." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 111–13. http://dx.doi.org/10.35632/ajis.v26i4.1367.
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Immediately distinctive of Sachedina’s approach to biomedical ethics is hisconception of the Shari`ah as an integrated legal-ethical tradition: TheQur’an provides jurists with moral underpinnings of religious duty, and thegrounding texts are to be taken as an ethical standard of conduct. Legal rulingsare to be extracted accordingly. In short, the Islamic juridical tradition(usul al-fiqh) presupposes ethics.Sachedina argues for an ethical foundation – a strong epistemologicalclaim– and concerns himself with conceptual bases ofmoral reasoning ratherthan with juridically derived judgment per se. He elucidates deontologicalteleologicalprinciples that are “cross-culturally communicable” yet appreciativeof “situational exigencies.” In contrast to the juridical objective ofissuing legal opinions (fatwas), bioethical pluralism motivates Sachedina’spreference for recommended moral conduct (tawsiyah). He therefore movesaway from the tendency of some scholars to conceive of bioethics merely as“applied Islamic jurisprudence.”The author’s epistemic and hermeneutic commitment commends hiswork, given the two facts that he identifies: (1) informed public debate oncritical issues of biomedical ethics within Islam is lacking, relative to thedegree of democratic governance, and (2) the epistemological and ontologicalbases of ethical inquiry remain underdeveloped in the Muslim seminariancurriculum. Consequently, there is a critical need to demonstrate toreligious scholars that Islamic ethics have much in common with secularbioethics and thus that an opportunity for dialogue exists ...
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Apriliana, Evita, Mahfud Junaedi, and Ikhrom Ikhrom. "ISLAMIC RELIGIOUS EDUCATION AND THE GLOBAL ETHICS: OPPORTUNITIES AND CHALLENGES TOWARDS PEACE EDUCATION IN INDONESIA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 1 (June 27, 2023): 83–97. http://dx.doi.org/10.35316/lisanalhal.v17i1.83-97.
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The world has many problems, economic interests, chaos, and wars. Man needs a binder to prevent man (countries) from being able to do something that only benefits himself and harms others. Thus, global ethics as a minimalist ethic is needed in this world. The goal is that there be peace and order. This article aims to construct an idea of creating peaceful education through Islamic Religious Education with a global ethical perspective. This research confirms that the main points of global ethics are relevant to Islamic religious education in Indonesia regarding Islamic teachings and Government Regulations. The integration of global ethics in Islamic Religious Education can be implemented in Indonesia. On the other hand, there are challenges to integrating global ethics in learning; how can teachers provide students with an understanding of the universal values of global ethics in Indonesia context of a plural society? The leading global ethics precepts must be included in the Islamic religious education curriculum at the basic, secondary, and higher levels. This study is devoted to developing a rudimentary idea of Islamic religious education from a global ethical standpoint. As a result, additional research on Islamic religious education from a global ethical viewpoint is required.
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Sachedina, Abdulaziz. "Islamic Ethics." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 378. http://dx.doi.org/10.35632/ajis.v6i2.2692.
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The paper is incomplete in its present form. Its discussion about Islamic Ethicsis superficial. Neither the complexity of theological ethics nor are philosophicaland juridical ethics admitted anywhere. Moreover, it does not evaluate thepresent status of works on ethics (e.g., Isma'il al Faruqi's contribution) andthe scholarship produced by academics like Hourani (The Ethics of 'Abd Al-Jabbar).The paper must be expanded with proper discussion about the conceptualdifficulties and the Islamic alternative. Certainly there is a need forthis discussion, but not so superficially ...
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Cash, Keith. "Islamic Ethics." Nursing Philosophy 5, no. 2 (July 2004): 185–86. http://dx.doi.org/10.1111/j.1466-769x.2004.00163.x.
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Wahyuni-TD, Ika Sari, Yudi Fernando, Evi Hasnita, and Evi Hasnita. "ROLE OF ISLAMIC ETHICS TOWARDS ETHICAL ACCOUNTING PRACTICE." Journal of Governance and Integrity 2, no. 1 (October 16, 2018): 23–27. http://dx.doi.org/10.15282/jgi.2.1.2018.5535.
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The objective of this paper is to understand the role of Islamic ethics and its application towards a more ethical accounting practice. This paper has reviewed the literature on Islamic ethics and ethical accounting practice and found that four critical domains of Islamic ethics such as 1) accounting education; 2) principle of Islamic ethics; 3) code of ethics for accountants and 4) application of Islamic ethics for accountants. This study concludes that an Islamic guideline for accountants is a driver of ethical behaviour to comply with Islamic principles. It is highly needed in the current turbulence business environment and competitors’ pressure. The Muslim accountant can use Islamic ethics as a reference to ensure the excellent audit work to comply with Shari’ah requirements and to provide the required information demanded by society such as by doing khayr (goodness), birr (righteousness), ‘adl (equilibrium and justice), trust (Amanah), benevolence (Ihsaan) and others. The understanding and application of Islamic ethics contribute to a more ethical accounting practice.
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Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islamic Social Sciences 26, no. 2 (April 1, 2009): 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islam and Society 26, no. 2 (April 1, 2009): 1–22. http://dx.doi.org/10.35632/ajis.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Maksum, Muhammad. "Economics Ethics in the Fatwa of Islamic Economics." Al-Ulum 15, no. 1 (June 1, 2015): 107. http://dx.doi.org/10.30603/au.v15i1.218.
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The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN) of Indonesian Ulema Council (Majlis Ulama Indonesia/MUI) and The Sharia Advisory Council of Central Bank of Malaysia/Bank Negara Malaysia (BNM) on Islamic economics is dominated by its ethical aspects. The prohibition of riba (interest), for instance, is an Islamic ethic which is mostly set in both institutions. In this case, the Legal consideration contains more ethics than fatwa verdicts. The ethics in the legal consideration is commonly based on the basic ethical principles of The Noble Qur'an, the hadith and the Islamic jurisprudence. In the meantime, the ethics for the object of contract in DSN is mentioned more in the fatwa verdict than in their legal consideration while the ethics for contract performer is equally found in both areas. This thesis is discovered by reading the DSN's fatwa from 2000 t0 2010 and the MPA's fatwa from 1997 to 2010. Once identified, the ethics in both institutions is classified into a particular category. As the result, this research generates a great implication on the dominant aspect of Islamic ethics in its legal formal.
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Musa, Muhammad Adli, Mohd Edil Abd Sukor, Mohd Nazari Ismail, and Muhd Ramadhan Fitri Elias. "Islamic business ethics and practices of Islamic banks." Journal of Islamic Accounting and Business Research 11, no. 5 (January 2, 2020): 1009–31. http://dx.doi.org/10.1108/jiabr-07-2016-0080.
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Purpose The purpose of this paper is to empirically examine the perception of Islamic bank employees in Malaysia and selected Gulf Cooperation Council (GCC) countries, namely, Bahrain, Oman and the UAE, on various issues related to Islamic business ethics and the practices of the Islamic banks at which they work. Design/methodology/approach The required data to determine Islamic bank employees’ ethical perceptions is sourced from 144 completed survey questionnaires and interviews with 12 Islamic bank senior executives. Islamic model of normative business ethics is used to measure the relationship between attitudes and behaviours of employees and the ethical practices of Islamic banks. Findings Results show that the Islamic bank personnel working in Malaysia and the GCC perceived that their banks conform to Islamic ethical norms in business. These banks were seen to be concerned with their impact on society, and ethics prevailed over profit-maximisation. The findings also suggest that despite being less regulated compared to Malaysia, Islamic bank personnel in GCC had a better impression of the ethical standard practised in their institutions compared to the feedback given by their Malaysian counterparts. Additionally, this research also proves that, in general, there is a positive correlation between attitudes and behaviours of employees and the ethical practices of Islamic banks. Research limitations/implications The main limitation of the study is that the respondents were not selected randomly but rather through a convenient sampling of personal contacts. Despite the inherent limitation of the sampling method because of the constraints of time and resources, the large number of respondents from 12 different banks are representative of the Islamic bank employees in Malaysia and the GCC. Practical implications The findings may serve as a useful input for Islamic financial institutions in improving their practices to conform with Islamic ethical norms. Originality/value The topic of Islamic business ethics and the practices of Islamic banks have not been fully understood by its stakeholders. This paper aims to give insights on how far Islamic bank business practices in Muslim majority societies fit with the prescribed business framework in Islam and its contributing value for both the organization and employees.
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Mohamed, Yasien, and Norman K. Swazo. "Contributing to Islamic Ethics." American Journal of Islam and Society 27, no. 3 (July 1, 2010): i—xiv. http://dx.doi.org/10.35632/ajis.v27i3.1305.
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Islamic ethics (akhlaq islamiyah), which is concerned with good characterand the means of acquiring it, took shape gradually from the seventh centuryand culminated in the eleventh century with the teachings of Miskawayh(d. 1030), al-Raghib al-Isfahani (d. 1060), and al-Ghazali (d. 1111). Islamicphilosophical ethics combined Qur’anic teachings, the traditions of Muhammad(s), the precedents of Islamic jurists, and classic Greek (Hellenic) ethicalideas.Prophet Muhammad (s) said: “Verily I have been sent in order to perfectmoral character” (Fainnama bu`ithtu-li-utamima makarim al-akhlaq). Suchprophetic traditions, Qur’anic moral exhortations, and Hellenic ethical writingsbecame the main sources of inspiration for Miskawayh, al-Isfahani, andal-Ghazali. Inspired by the Arabic version of Aristotle’s NicomacheanEthics, these moral philosophers Islamized virtue ethics and focused on cultivatingcharacter and purifying the soul (al-nafs). Although al-Isfahaniinspired al-Ghazali and tried to maintain a balance between the justice of thesoul and the justice of society, the latter developed a Sufi ethics that becameincreasingly otherworldly with its focus on purifying the self. This ethicalmodel later became a source of inspiration for St. Thomas Aquinas andMaimonides.This special issue of the American Journal of Islamic Social Sciencesfocuses on Islamic ethics, especially ethics as applied to such contemporaryissues as bioethics, the environment, human rights, and evolution. Thepapers provide insight into how ethical problems are dealt with within ...
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Naser ‘Nasrat’, Abdul. "Ethics form an Islamic Perspective." Volume-3: Issue- 1 (January) 3, no. 1 (January 28, 2021): 33–39. http://dx.doi.org/10.36099/ajahss.3.1.5.
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This essay titled ‘Ethics from Islamic Perspective’ includes morale and akhlaq. It intends to give awareness about the importance of ethics from an Islamic perspective. The essay is sufficient to give the reader a feel for its potential to encourage further research in the area of resolving ethical issues, specifically for those who are calling for universal ethical theories to avoid moral imperialism. The Islamic perspective of the ethical concept should be referred to based on the Holy Qur’an from the God and Ahadith of Prophet Muhammad. The ethical concept must be general and not too bias for others. The findings of this paper can be used as topics of discussion, it is because the Islamic Work Ethics has economic as well as moral/ akhlaq dimensions.
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Azizah, Putri Hidayatul, and Denas Hasman Nugraha. "Etos Kerja dalam Manajemen Pendidikan Islam Menurut Tafsir Al-Wahidi (Kitab Al-Basit) terhadap Surat At-Taubah ayat 105." Al-Idaroh: Jurnal Studi Manajemen Pendidikan Islam 8, no. 1 (March 30, 2024): 119–32. http://dx.doi.org/10.54437/alidaroh.v8i1.1518.
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Islamic educational management is an important aspectof the development of educational system incorporanting religious values, morality and ethics. The work ethic of islami education management refers to the concept of combining learning, practice and behavior in accordance with Islamic teachings. An important reference in the analysis of work ethics in Islamic educational management is Tafsir Al-Wahidi (Kitab Al-Basith) on surah At-Taubah, verse 105. The research uses literature studies as a method of collecting data, adopting a qualitative research approach of descriptive and interprenting nature. The interpretation of the surah at-taubah verse 105, according to Al-Wahidi teaches the ethics of work for leaders and managers in the field of education management. Tafsir Al-Wahidi emphasizes the importance of taking into account various factor and perspectives when making decisions, as well asassesing the interests of users. Decisions should be made wisely and fairly and resources should be managed according to user needs. These cocepts serve as a guide for leaders and managers in establishing management system thst peomote good moral and ethical values and ensure participation and fairness.d
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Rizky HK, Muhammad. "Membaca Pemikiran Taha Abdurrahman Tentang Etika Politik Islam." Politea : Jurnal Politik Islam 3, no. 2 (August 27, 2020): 273–86. http://dx.doi.org/10.20414/politea.v3i2.2339.
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This article will discuss the possibility to reconstruct the Islamic political ethics based on Taha Abdurrahman’s thought about ethics. As a field of study Islamic political ethics provide us the way out from normative perspective which seen the relation between Islam and state are just talking about khilafah as a system, and form of state to the ethic-substantive perspective which emphasize the implementation of the values of Islamic teachings in every political action. Taha Abdurrahman, which has been widely known as an Islamic Philosophers, and one of a biggest theoriest in ethic. The Authors tried to explore Taha’s thought on ethics to rebuild the Islamic political ethics.
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Mokhtar, Aida. "Islamic and Western Ethics in Advertising." IIUM JOURNAL OF HUMAN SCIENCES 1, no. 2 (December 29, 2019): 1–10. http://dx.doi.org/10.31436/ijohs.v1i2.79.
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Ethical advertising and Islamic advertising appear dissimilar as the former refers to Western ethics and the latter Islamic ethics. The question of whether ethical advertising should be used in place of Islamic advertising is raised in the paper. This discussion is significant as selecting an apt concept for advertising to Muslims is essential. This is supported by Sapir-Whorf hypothesis that claims a person’s conception of the world is dictated by language. When the concept of Islamic advertising is used, Islamic ethics and not Western ethics is brought to the foreground. The article springs a surprise of whether there is indeed the demarcation between Western and Islamic ethics or not. Western categories of normative ethics have been used by Muslim scholars with the difference being the prerequisite for adapting Western ethics using the main sources of the Qur’an and the Sunnah from the Islamic perspective.
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Caniago, Indra, Reva Meiliana, and Taufik Taufik. "Accountant Ethics: The Role of Islamic Work Ethic as a Solution." Bukhori: Kajian Ekonomi dan Keuangan Islam 2, no. 2 (January 28, 2023): 75–83. http://dx.doi.org/10.35912/bukhori.v2i2.1969.
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Purpose: The fraud problem has occurred for a long time, followed by accounting scandals including Enron, Worldcom, Satyam, and Global Crossing. This problem is observed from the problems in accounting ethics. This study reviews the literature on ethical self-regulation in accounting from 1980-2020. The articles referred to are those published in Scopus indexed journals. Various solutions were presented from various articles such as improving regulations and professional ethics, free choice of standards used in accounting methods, perceptions of accountants to ethics education in accountants. All of these suggestions have advantages and disadvantages. This paper offers an Islamic work ethic as a solution to the ethical self-regulation of accountants that has a strong dimension with a backing on the divine aspect. This paper offers an Islamic work ethic as a solution to the ethical self-regulation of accountants that has a strong dimension with a backing on the divine aspect. Method: This paper uses harzing software to compile articles on ethical regulation in accountants from the 1980s to 2020. The articles referred to are those published in Scopus indexed journals. The results of tracing articles found very little data discussing regulations on accounting ethics. After the screening process, only six articles were found to be relevant (Table 1). Table 2 shows that most of the articles are conceptual papers. The rest use survey, qualitative and archival methods. Result: So with various improvement efforts in these various fields, this paper suggests an Islamic work ethic as a solution to the problem of accountant ethics. This ethic can be universally applicable because it involves the individual's relationship with his God. All actions return to intentions that focus on the process, not only on the results. Limitation: The limitation of this article is that it only discusses the aspect of self-regulation. Studies from different aspects will add to the contribution of ethical studies in accounting.
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Danish, Iqbal. "Ethics In Islam." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 173–80. http://dx.doi.org/10.35632/ajis.v6i1.2705.
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The seminar on "Ethics in Islam" was held in Faridabad, Haryana, onJuly 30-31 1988, sponsored by the Institute of Objective Studies, New Delhiand the Department of Philosophy at Aligarh Muslim University, Aligarh,India. Mr. Muqimuddin, the seminar organizer, opened the proceedings byremarking at the outset that the seminar's theme was of prime importancein the context of the present world. Justifying any aspect of Islamic Ethicsis both tricky and difficult. According to him, ethics has developed in theWest in the form of philosophical theories but classical philosophers did notgive much attention to the theoretical aspects of Islamic Ethics and virtuallyno effort has been made toward the documentation of ethics in Islam.The keynote address, delivered by Dr. Mohammed Abdul Haq Ansarientitled "Islamic Ethics: Concept and Prospect," (presently a professor atImam Muhammad Islamic University, Riyadh, Saudi Arabia), revieweddifferent streams of writing in the spheres of Islamic philosophy, Sufism,theology, jurisprudence, politics, and economy, and highlighted the contributioneach has made to the subject. He asserted that in view of the material availablein these writings, Islamic scholars of our time can develop a veritable chronicleof Islamic Ethics in a period shorter than the Islamic econoll}ists have takento develop Islamic Economics. According to Prof. Ansari, there is a wellformulatedsystem of morality in the Qur'an, but there is no such theorizationin the field of ethics. He pointed out that there are several ethical problemswhich need our attention while proceeding towards theorization of IslamicEthics, e.g., determinism, freedom of will, distinction between good andevil, etc.The keynote address was followed by a lively discussion. Prof. FazlurRahman Ginnori was of the opinion that Islam has provided a complete codeof morality obliviating the need for theorizing about Islamic Ethics. Otherparticipants were of the opinion that in order to convince the world of thefeasibility of Islamic Ethics, especially because of its identification with mostaspects of science, there is a need for an ethical theory of Islam.Dr. Sanaullah Mir of Aligarh Muslim University, Aligarh, India, reada paper on "Philosophical Justification of the Islamic Ethical Standard: theOntological and Deontological Standards." While discussing the nature of ...
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R. Rizk, Riham. "Islamic environmental ethics." Journal of Islamic Accounting and Business Research 5, no. 2 (September 2, 2014): 194–204. http://dx.doi.org/10.1108/jiabr-09-2012-0060.
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Purpose – This paper aims to elaborate and discuss key Islamic principles of relevance to environmental ethics and sustainability agendas and reflect on implications for the operations of Islamic financial institutions (IFIs). Design/methodology/approach – An exploration of the tenets of environmental sustainability enshrined in Islamic Shariah through a review of key Islamic texts and relevant prior literature. Findings – The Islamic approach to the environment is holistic and unequivocal. Qur’anic verses describing nature and natural phenomena outnumber verses dealing with commandments and sacraments. Centrality of the environment in the Shari’ah and the Islamic injunction to command right and forbid wrong are suggestive of an affirmative sustainability agenda for IFIs. Practical implications – Implications and opportunities for corporate managers, environmental movements and policy makers. Originality/value – By encouraging Muslim engagement in Ijtihad, this work contributes to conceptual development within Islam. It will also be of value to accountability and ecology researchers seeking a better understanding of ecological practices and the internal histories of religions.
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Jie, Li, Cai Jixiong, and Zhang Wei. "Islamic Business Ethics." Sharia Oikonomia Law Journal 1, no. 3 (September 30, 2023): 172–84. http://dx.doi.org/10.55849/solj.v1i3.487.
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The purpose of writing this article is to increase knowledge and can be used as a reference to add references related to the topic presented, namely Business Ethics in Islam. The method used is a qualitative method using a literature study approach. In researching this article, the author conducted a literature study by looking for various written sources such as books, archives, articles, scientific journals, and documents that are relevant to the discussion being discussed, namely business ethics in an Islamic perspective. Supporting activities carried out to determine the literature review in this study include reading, searching, and analyzing expert opinions and library materials that contain theories related to the discussion articles. Ethics in business is very necessary for an entrepreneur in running his business. In Islam it has also been explained that ethics is one of the important things and is very helpful in improving the performance of a business as exemplified by the Prophet Muhammad SAW. Therefore, as Muslims are required to apply Islamic business ethics in doing business.
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Abbas, Aamir, Qasim Ali Nisar, Mahmood A. Husain Mahmood, Abderrahim Chenini, and Ahsan Zubair. "The role of Islamic marketing ethics towards customer satisfaction." Journal of Islamic Marketing 11, no. 4 (July 25, 2019): 1001–18. http://dx.doi.org/10.1108/jima-11-2017-0123.
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Purpose Islamic marketing ethics focus on the principles of equity, justice and value maximization for the welfare of society. These ethics play a vital role in elevating the standards of customer behavior. The strategy of focusing customer is now considered as important element because of rapidly changing marketing trends in Islamic banks. Therefore, the purpose of this study is to find out the important features of Islamic marketing ethics and identify their effect on customer’s satisfaction in Islamic banking. Design/methodology/approach This study is descriptive and quantitative. Data were collected from 1000 customers of Islamic banks by applying convenient sampling technique. Smart PLS was used to check the scale validation by confirmatory factor analysis. To test the hypotheses, structural equation modeling technique was used. Findings Results enlightened that Islamic marketing ethics play a significant role in enhancing the customer’s satisfaction. Islamic banks should focus on marketing mix along with Islamic and ethical perspectives to improve the customer’s satisfaction level. Practical implications This study highlighted that Islamic marketing ethics have great impact on customer satisfaction. Therefore, Islamic banks need to concentrate on the ethical perspective of Islamic marketing in order to develop long term customer relationships. Islamic banks need to revise their marketing practices, and they should align their marketing tactics with ethical Islamic boundaries. They need to design, communicate and enforce the code of Islamic ethics within organizations. Originality/value This paper fulfills an identified need to study how Islamic marketing ethics effect customer satisfaction.
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Ibrahim, Molina, Shahidullah Islam, Okundaye Zohriah, and Menezes Azid. "Addressing contemporary ethical and moral issues through islamic education." Journal on Islamic Studies 1, no. 1 (June 10, 2024): 36–51. http://dx.doi.org/10.35335/kbbzar83.
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This research aims to explore how Islamic education addresses contemporary ethical and moral issues and informs ethical discourse and practice in educational contexts. It covers topics like social justice, environmental ethics, and digital ethics, highlighting the unique contributions of Islamic teachings to ethical awareness, moral development, and social responsibility. Utilizing a systematic methodology, the review comprehensively examines literature from multiple databases, focusing on peer-reviewed articles that discuss the integration of Islamic ethics in education. Key findings include the emphasis on character development, community engagement, and the transformative potential of Islamic education in fostering a just and compassionate society. These insights offer valuable guidance for educators and policymakers to develop curricula and policies that effectively integrate Islamic ethics, promoting ethical education and moral outcomes within Islamic contexts. Research Highlights: Integration of Islamic Ethics in Curriculum: Research underscores the successful integration of Islamic ethics into educational curricula, emphasizing character development and moral cultivation across various subject areas. Community Engagement and Collaboration: Studies highlight the importance of community engagement and collaboration in promoting ethical awareness and social responsibility among learners within Islamic educational settings. Transformative Potential of Islamic Education: The literature reveals the transformative potential of Islamic education in fostering a more just, compassionate, and ethically conscious society through the promotion of ethical awareness, moral development, and social responsibility. Implications for Educators and Policymakers: Findings provide actionable insights for educators and policymakers to develop innovative curriculum designs, pedagogical practices, and policy initiatives that promote ethical education within Islamic contexts, fostering a culture of integrity, compassion, and social responsibility among learners
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Ajouaou, Mohamed. "Ethiek in de islamitische geestelijke verzorging." Religie & Samenleving 12, no. 2/3 (October 1, 2017): 201–20. http://dx.doi.org/10.54195/rs.12118.
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Though a relative newcomer in the Netherlands Islamic spiritual care seems to be well integrated, institutionalised and emancipated. This new phase of development means also new challenges for the professional counselors. One of these challenges is establishing a theory for Islamic ethics in order to apply to actual ethical dilemmas in the context in which these professionals are working: detention, health care and the army. Ethics in Islam is often confused with fiqh, i.e. rulings derived from Islamic law. The law, however, of whatever nature it may be, is not ethics and does not offer a solution to ethical dilemmas. The author proposes, inspired by among others Islamic sources, a definition of Islamic ethics. From a reconstruction of an actual case of Islamic spiritual care he discusses how Islamic ethics can be put into practice.
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Younes, Mohamad. "Understanding the Australian Shi'ite Muslim Perspective on Ethics." Australian Journal of Islamic Studies 5, no. 3 (December 6, 2020): 76–96. http://dx.doi.org/10.55831/ajis.v5i3.297.
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Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This paper will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The papers objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society.
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Aldulaimi, Saeed Hameed. "Fundamental Islamic perspective of work ethics." Journal of Islamic Accounting and Business Research 7, no. 1 (February 8, 2016): 59–76. http://dx.doi.org/10.1108/jiabr-02-2014-0006.
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Purpose – This paper debates the Islamic perspective on the work ethics employed in an organization. It aims to discuss the issues of assumptions involving the Islamic Work Ethic (IWE). Therefore, this paper addresses the gap in the management literature and suggests a group of dimensions from fundamentals of Islam. Design/methodology/approach – The paper reviews the foundations of IWE and investigates various empirical studies conducted in several countries. Then, briefly presents a short historical and conceptual review of the work ethic construct, suggests a general conceptual definition of work ethic, and offers multidimensional model including a series of constructs which can enable researchers to evaluate and measure work ethic in Islamic societies. Findings – The study reveals that there is an evidence of ethics formulation depending on Islamic literature which constructs Islamic values for work. This paper proposes new perspective about the right ethics of work in Islam. Further, multidimensional model including 18 dimensions has been developed to evaluate work ethic in Islamic societies. Research limitations/implications – This field needs to reconsider the constructs of IWEs where it is far from reflecting Islamic theory. This paper presents new dimensions which can be utilized to enrich this area. Originality/value – This is one of the few attempts to suggest the appropriate constructs of IWE in the management literature. It provides 18 elements responsible and have the promise to strengthen individual transparency and morally which eventually enhance economic progress in Islamic world.
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Ahmad Rufai, Saheed. "Islamic Law and Ethics." American Journal of Islam and Society 40, no. 1-2 (July 3, 2023): 163–70. http://dx.doi.org/10.35632/ajis.v40i1-2.3123.
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Continuing engagement with Islamic legal scholarship does not seem to have resulted in satisfactory attention being paid to the interplay of philosophical considerations and theological principles in relation to the ethical component of Islamic Law. This explains why any scholarly and properly guided attempt to extend the frontiers of knowledge on the subject of Islamic Law and Ethics is always welcome. David Vishanoff’s edited volume examines Islamic ethics in the context of Islamic law. The book comprises an introduction by the editor, a foreword by the publishers, followed by the chapters contributed by the editor and no fewer than six other eminent scholars on various aspects of the subject, which are presented in an elegant, lucid, and highly intelligible prose. The editor’s introduction, Islamic Law and Ethics: From Integration to Pluralism (pp. ix-xiii) provides the rationale for the book, exposes the gap that the book seeks to fill, and offers a panoramic picture of the central theme as addressed by the various contributors in their respective chapters.
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Liaqat, Hajira, Sheikh Usman Yousaf, and Ishfaq Ahmad. "Religious Communication and IWE: A Serial Mediation of Self-reflection (Muhasbah) and Self-reform (Tazkiya-e-nafs)." Contemporary Issues in Social Sciences and Management Practices 2, no. 3 (October 8, 2023): 112–28. http://dx.doi.org/10.61503/cissmp.v2i3.58.
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Despite growing research in Islamic work ethics, there is a dearth of literature on underlying mechanism of how it can be enhanced. Drawing upon the social cognitive theory, this study aims to develop and test the serially mediated model that examines the effect of religious communication on Islamic work ethics through self-reflection and self-reform. Using a multistage sampling technique, data is collected from 174 Muslim employees of the Islamic banking industry in Pakistan in one point in time. Results indicate that the indirect effect of serial mediation of religious communication and IWE through self-reflection and self-reform is significant. This research is among the pioneer efforts to investigate the impact of religious communication on Islamic work ethic through serial mediation. Furthermore, the novelty of this study lies in its exploration of the underlying mechanisms for enhancing Islamic work ethics (IWE), a topic that has been relatively under-researched in the context of Islamic work ethics. The practical significance of this research is evident in its potential to guide organizations in designing and implementing religious communication-based strategies aimed at fostering IWE among their employees, thus contributing to the ethical and productive growth of the Islamic work environment.
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Liaqat, Hajira, Sheikh Usman Yousaf, and Ishfaq Ahmad. "Religious Communication and IWE: A Serial Mediation of Self-reflection (Muhasbah) and Self-reform (Tazkiya-e-nafs)." Contemporary Issues in Social Sciences and Management Practices 2, no. 3 (September 30, 2023): 112–28. http://dx.doi.org/10.61503/cissmp/02-03-2023-09.
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Despite growing research in Islamic work ethics, there is a dearth of literature on underlying mechanism of how it can be enhanced. Drawing upon the social cognitive theory, this study aims to develop and test the serially mediated model that examines the effect of religious communication on Islamic work ethics through self-reflection and self-reform. Using a multistage sampling technique, data is collected from 174 Muslim employees of the Islamic banking industry in Pakistan in one point in time. Results indicate that the indirect effect of serial mediation of religious communication and IWE through self-reflection and self-reform is significant. This research is among the pioneer efforts to investigate the impact of religious communication on Islamic work ethic through serial mediation. Furthermore, the novelty of this study lies in its exploration of the underlying mechanisms for enhancing Islamic work ethics (IWE), a topic that has been relatively under-researched in the context of Islamic work ethics. The practical significance of this research is evident in its potential to guide organizations in designing and implementing religious communication-based strategies aimed at fostering IWE among their employees, thus contributing to the ethical and productive growth of the Islamic work environment.
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Saifuddin, Ahmad. "Ethical Code of Islamic Psychotherapy in Indonesia." Buletin Psikologi 28, no. 1 (June 22, 2020): 85. http://dx.doi.org/10.22146/buletinpsikologi.47661.
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Islamic psychotherapy has been an interesting discussion over the past few years. This is indicated by the number of studies on Islamic psychotherapy, both literature studies and experiments. As a method of psychotherapy, Islamic psychotherapy cannot be separated from ethics code. However, Islamic psychotherapy is based on two principles, namely the science of psychology and Islamic religion. It leads to debate about the form of ethical code of Islamic psychotherapy. This study aimed to provide suggestions for the formulation of a code of ethics in Islamic psychotherapy using literature study. The result is a clear formulation of ethical code of Islamic psychotherapy. The formulation is based on psychology ethics which is then interpreted according to the context of Islamic psychotherapy. It is intended that the perception and implementation of Islamic psychotherapy can be standardized and not leading to ethical violations
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Arslan, Mahmut. "The work ethic of medieval Muslim Ahi brotherhood: A comparison with Catholic and Puritan work ethics." Bussecon Review of Social Sciences (2687-2285) 2, no. 2 (December 7, 2020): 1–13. http://dx.doi.org/10.36096/brss.v2i2.201.
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This paper compares and analyzes the Catholic Social Teaching, Puritan work ethic and Islamic ethic of medieval Muslim Ahi Brotherhood of Anatolia in terms of business ethics. A high level of similarity can be found between Catholic social teaching (CST) and a branch of the Islamic work ethic of Ahi movement. Islamic Ahi work ethic has also significant similarities with the historical Protestant work ethic. This similarity reveals the opportunity to cooperate and to foster a more humanitarian workplace, particularly in multi-cultural organizations both for Christians and Muslims. We can argue that many ethical problems arise in organizations as a result of a violation of ethical values and virtues. Corruption, sexual harassment, mobbing, nepotism, are direct results of the lack of such virtues. Therefore, it is possible to merge Catholic, Protestant and Islamic values to create a more humane workplace.
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Laeheem, Kasetchai, Jaruwat Songmuang, Hasbullah Azizskul, Khaled Hayisa-e, and Abdullah Chelong. "Development of Learning Activities to Promote Islamic Ethics for Muslim Youth in the Three Southern Border Provinces, Thailand." Journal of Social Sciences Research, no. 67 (July 15, 2020): 700–707. http://dx.doi.org/10.32861/jssr.67.700.707.
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The objectives of the study were to investigate conditions of Islamic ethics promotion and to develop learning activities to promote Islamic ethics for Muslim youth in the three Southern border provinces. Data were collected through in-depth interviews, brainstorming and critique meetings with four groups of informants: Muslim youth, parents and guardians, Muslim leaders, and Muslim academics. The data were analyzed using content analysis and presented using descriptive analysis. The results were as follows. 1) Islamic ethics promotion faced the problems of lacking experts or knowledgeable persons to carry out Islamic ethics promotion, and family did not give importance to Islamic ethics promotion. As a result, Islamic ethics promotion was not successful, Muslim youth did not receive enough Islamic ethics promotion and some of them behaved against Islamic ethical principles and neglected Islamic practice. Even though Islamic ethics promotion is needed for Muslim youth to live their lives consistent with Islamic principles, some of them wanted to have group learning activities and Islamic ethics training camps to be organized regularly so that they could appropriately apply them in their everyday life. 2) There were seven types of learning activities to promote Islamic ethics among Muslim youth that the community could apply according to the needs of the target group and community context. They were group study activities, mind-resting activities and nighttime Islamic activities, Islamic ethics training camps, Anasyid activities (singing and chanting activities to raise awareness), social reflection plays, volunteering activities, and meet the Muslim youth of new generation activities.
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Hidayatulloh, Miftah Khilmi. "Islamic Work Ethics: A Thematic Commentary Study." Cakrawala: Jurnal Studi Islam 14, no. 2 (January 31, 2020): 158–70. http://dx.doi.org/10.31603/cakrawala.v14i2.3101.
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Veysel Bozkurt's research proved that Protestant ethics, which consists of work ethic and asceticism did not just occur to Protestant Christians. However, it also occurred in Turkish and Kyrgyz communities where the majority of the population is Muslim. Researcher reinforce Veysel Bozkurt's theory by revealing the work ethic and asceticism in the Qur'an with a thematic commentary approach. This research found that the Qur'an teaches four work ethics and two attitudes of asceticism. The four-work ethics are that work is obligatory, work must be optimal beyond basic needs, work is jihad, and work must be based on the principle of goodness. While the two attitudes of asceticism are strong spiritual and managing wealth wisely
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Putri, Endrika Widdia. "Comparative Study of Classical Greek Ethics and Islamic Ethics." Ulumuna 23, no. 1 (June 28, 2019): 90–112. http://dx.doi.org/10.20414/ujis.v23i1.346.
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The notion that Islamic ethics originate from Classical Greek ethics needs examination. It is true that Muslim thinkers or scholars who wrote works on ethics were influenced by classical Greek philosophers. However, there are strong fundamental characters that distinguish Islamic ethics from Greek ethics. This study aims to highlight these differences and critically shows that such differences come from philosophical and ethical principles. Base on a comparative study of Muslims and Greek philosophers, this study shows that in substance, the style of Islamic ethics is very different from Classical Greek ethics. While Classical Greek ethics reveals its fundamental character of atheism, focusing on human relationship while releasing faith in its discussion, Islamic ethics tends to expose the characters of theism. Its discourse reaches the level of spirituality that covers not only inter-human relationships but also the relationship between humans and God. It also refers to the scriptural sources such as the Qur'an and Hadith and Islamic ethics related to faith. Nevertheless, both of them have commonalities in the relationship between ethics and happiness, which become the highest goal of ethics in both traditions.
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Mohamad Ismail, Mohamad Firdaus, Siti Zuhaidah Shahadan, Abdurezak Abdullahi Hashi, Salizar Mohamed Ludin, Tuan Sidek Tuan Muda, and Muhammad Amin Ahmad Zaki. "The Perception of Islamic Nursing Ethics among Nurses in Pahang, Malaysia." 3RD WCII 18, s19 (December 12, 2022): 32–37. http://dx.doi.org/10.47836/mjmhs.18.s19.5.
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Introduction: A recent international survey discovered that nurses face a wide variety of ethical dilemmas. The intrinsic value of human thought and reliability can still be argued in major nursing ethics theories, such as deontology and utilitarianism. A Muslim nurse must be versed in Islamic thought. The issue is the extent to which Islamic nursing ethics can be applied to nursing practice continues to be debated. This study aims to examine nurses’ perceptions in two government hospitals in Pahang, Malaysia, regarding Islamic nursing ethics. Method: Between February and March 2017, a self-administered questionnaire assessing the comprehension of Islamic nursing ethics was developed, validated, tested, and distributed to nurses at Pahang’s Tunku Ampuan Afzan Hospital and Sultan Haji Ahmad Shah Hospital (tertiary care hospitals). Convenience sampling was applied in this study.Results: The study collected complete data on 118 nurses. The frequency with which nurses encountered ethical dilemmas ranged from ‘daily’ to ‘yearly’. Only 24.6 per cent of nurses reported encountering ethical dilemmas in their work. 43.2 per cent of nurses responded that they are ‘moderately’ knowledgeable about the Islamic nursing ethics applicable to their work. Over half (69.5 per cent) of nurses scored at a moderate level, while 17.8 per cent perceived Islamic nursing ethics competently. Only 20.3 per cent of respondents believed that adherence to patients’ wishes is consistent with Islamic nursing ethics. Conclusion: Nursing and religious authorities should take more actions to develop the understanding and awareness of Islamic nursing ethics to make it understandable for all Muslim nurses.
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Hendryadi, Hendryadi. "ISLAMIC WORK ETHICS (IWE)." Jurnal Riset Manajemen dan Bisnis (JRMB) Fakultas Ekonomi UNIAT 3, no. 2 (June 30, 2018): 183–90. http://dx.doi.org/10.36226/jrmb.v3i2.111.
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The purpose of this paper is to present a review of the empirical research of the Islamic work ethic (IWE) and its influence on business and management practices. This review summarizes the research on IWE from 2010 to 2017. Fifteen articles were selected during this period, resulting in two areas findings. First, the role of IWE on mainly HRM practices and work and individual related outcomes such as commitment, satisfaction, perceived justice, OCB, and turnover intention. In relation to the organizational context, IWE found to be positively related to innovation, and organizational performance. This paper can provide practitioners and academics with a better understanding of the concept of IWE, and its impact on individuals and organizations
Keywords: Islamic work ethics, IWE
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Mahfud, Muhammad. "Membumikan Konsep Etika Islam Abdurrahman Wahid dalam Mengatasi Problematika Kelompok Minoritas di Indonesia." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 6, no. 1 (August 14, 2018): 42–60. http://dx.doi.org/10.52431/tafaqquh.v6i1.129.
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Abdurrahman Wahid was one of the pioneers realization of Islamic ethical values, although it was believed to be counter-productive. He has transformative thinking in interpreting Islamic teachings especially promoting Islamic social ethics. There are three main driving factors dominating minorities; misunderstanding of Indonesia which is a democratic country, the essence of the values ??of Islamic teachings, and not yet understanding the importance of awareness of grounding Islamic ethics that is transformed into the social realm. Form of minority domination in Indonesia, among others; violence experienced by minority groups in Sampang who are Syi’ah who are considered to damage the majority of Islamic teachings, and others. There are three strategies to ground Islamic ethics in order to overcome the problems of minorities in Indonesia; transformation of Islamic ethical values ??in the social domain; the implementation of Islamic ethical values ??in overcoming the problems of minority groups, the value of love for peace, the value of upholding justice, the value of equality of human position in the eyes of law and the state, and the value of social care, and the orientation of the development of Islamic ethics must be directed towards the welfare of the people.
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Al-Nashmi, Murad Mohammed, and Abdulkarim Abdullah Almamary. "The relationship between Islamic marketing ethics and brand credibility." Journal of Islamic Marketing 8, no. 2 (June 12, 2017): 261–88. http://dx.doi.org/10.1108/jima-03-2015-0024.
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Purpose In an effort to build a useful conceptual framework that enhances understanding and permits practical application of ethics, this paper aims to understand the relationship and impact of Islamic marketing ethics on brand credibility. Nowadays, recognizing the ethical dilemmas associated with business is an important aspect of marketing strategy (Murphy et al. 2012). As known, the pharmaceutical industry has access to a deep pool of resources with the potential to maintain an esteemed reputation for offering innovative products that improve the public’s health and well-being (Kim and Ball, 2013). However, recent years have yielded several high-profile safety issues associated with particular medications along with a growing perception that pharmaceutical companies are unethical and drive up healthcare costs by prioritizing profits over consumer needs (USA Today/KFF/Harvard SPH, 2008). Therefore, the reputation of the pharmaceutical industry has been damaged with only 11 per cent of individuals considering pharmaceutical companies to be trustworthy (Harris Interactive Poll, 2010). Thus, the pharmaceutical industry in Yemen is the target of this paper and the relationship between its brands’ credibility and Islamic marketing ethics has been highlighted. Design/methodology/approach In a study of 106 respondents, exploratory and confirmatory factor analysis were conducted to understand the relationship, between brand credibility and Islamic marketing ethics. Correlation and regression analyses were performed to evaluate the hypothesized relationships between the variables. Findings Significant and positive relationships were confirmed between brand credibility and Islamic marketing ethics, namely, Annasihah, Al-Istiqamah, Al-E’etedal, Al-Ihsan, As-Sidq, Attaqwa and Al-Amanah. The eighth Islamic marketing ethic, Attasamoh, has been rejected. Originality/value The paper evaluates brand credibility in relation to Islamic marketing ethics in the pharmaceutical industry in Yemen. Islamic marketing ethics have been confirmed as a new variable that correlates with brand credibility and helps in boosting the level of credibility.
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Hoeroni, Rizqon, and Ahmad Gunawan. "Kepemimpinan Islami Dan Etika Kerja Islam: Bagaimana Keduanya Mempengaruhi Kinerja Karyawan Dengan Motivasi Kerja Sebagai Variabel Intervening." Journal of Economic, Bussines and Accounting (COSTING) 7, no. 1 (December 23, 2023): 2739–48. http://dx.doi.org/10.31539/costing.v7i1.8505.
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Employee performance is one of the important factors in determining the success of an organization. Employee performance can be affected by a variety of factors, including Islamic leadership and Islamic work ethics. Islamic leadership is a leadership style that is based on Islamic values, whereas Islamic work ethics is a set of values and norms that govern the work behavior of a Muslim. This study aims to examine the influence of Islamic leadership and Islamic work ethics on employee performance with work motivation as an intervening variable. This research uses quantitative methods with a survey approach. The study population were employees in a private company in Indonesia. The study sample amounted to 95 employees who were taken randomly. Data was collected through questionnaires. The results of the study are as follows: Islamic Leadership has a positive and significant influence on Work Motivation, Islamic Work Ethics has a positive and significant influence on Work Motivation, Islamic Leadership has a positive and significant influence on performance, Islamic Work Ethics has a positive and significant influence on performance, Work Motivation has a positive and significant effect on performance, Islamic Leadership has a positive and significant effect on Performance through Work Motivation, this means that work motivation can mediate between Islamic leadership variables and performance variables and shows that Islamic Leadership can be used as a variable that can improve performance, Islamic Work Ethics has a positive and significant effect on Performance through Work Motivation, this means that work motivation can mediate between Islamic work ethics variables and performance variables and shows that Islamic work ethics can be used as variables that can improve performance.
Keywords: Islamic leadership, Islamic work ethic, work motivation, employee performance.
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Mohamed Nasir, Kamaludeen. "Islamic Revivalism and Muslim Consumer Ethics." Religions 13, no. 8 (August 16, 2022): 747. http://dx.doi.org/10.3390/rel13080747.
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Although scholars have examined the link between religiosity and consumer ethics, the idea of Muslim consumer ethics has not received much traction within academia. The idea of Muslim consumer ethics is a manifestation of religious revivalism. Yet, its discussion must consider the critical roles played by Muslim youth and their consumption of new media because the latter has a profound effect on shaping and directing popular Muslim youth cultures. Muslim consumer ethics encompass the moral and humanistic dimension of living in a globalized world as an extension of an individual’s religious practice. This phenomenon of ethical consumption has also been commoditized in a lucrative halal industry that fosters a Muslim identity market.
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Aman, Ameenullah. "Islamic marketing ethics for Islamic financial institutions." International Journal of Ethics and Systems 36, no. 1 (November 16, 2019): 1–11. http://dx.doi.org/10.1108/ijoes-12-2018-0182.
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Purpose To wipe out the criticism of being a replica of conventional financial institution, Islamic financial institutions (IFIs) need to comply with Islamic principles not only on financial side but also while branding and marketing their products and services. This will bring the coherence between their overall market image and core business activities. This paper aims to discuss in detail the Islamic marketing traits relevant to the IFIs for positioning and offering their products. Design/methodology/approach This study follows the research design based on reviewing existing sources of Qura’an and Hadith, the secondary research literature on this novel topic and substantial intellectual discourse with the field experts. Findings It is criticized that IFIs lack the spirit of Islamic values for marketing and branding a commercial business entity. Therefore, this paper outline the differences between Islamic and conventional marketing. Also, it contributes to explain the traits of Islamic marketing mix relevant to the IFIs based on Islamic established principles. Research limitations/implications This study gives valuable practical guidelines for the marketing policymakers of Islamic financial institutions. Islamic marketing mix; product, price, place and promotion, related strategies can be designed and branded keeping the true spirit of Islamic marketing values intact. Practical implications This study is practically important for Islamic financial intuitions to sustain their “Islamic” image by making sure of Islamic principles in their product development, pricing, promotions and distribution. Social implications The socioeconomic system is the brand of Islamic economics and finance. IFIs being the stakeholders of this brand can contribute to the well-being of the society by enhancing their acceptability with the help of divine image and operations. Originality/value Literature on practical Islamic marketing approach in particular to the IFIs is very limited. This study gives comprehensive findings on all the major aspects of marketing based on Islamic values for Islamic financial institutions.
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Kauser, Saleema, and Marianna Fotaki. "Bringing together Islamic Feminism with Islamic Ethics." Academy of Management Proceedings 2015, no. 1 (January 2015): 12153. http://dx.doi.org/10.5465/ambpp.2015.12153abstract.
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Abdullah, Ahmad Badri. "An Analysis of Islamic Jurisprudence (Fiqh) as Applied Islamic Ethics." ICR Journal 5, no. 2 (April 15, 2014): 183–203. http://dx.doi.org/10.52282/icr.v5i2.402.
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As the dynamic cognitive part of the Shari’ah, fiqh is inclined to adapt to new challenges by adopting new methodologies and approaches. One such approach that has emerged recently is ‘applied Islamic ethics’. This new ethical approach is essentially based on the principles of the higher objectives of Shari’ah (maqasid al-Shari’ah) and attempts to anchor Islamic jurisprudence in its ethical dimension, which has been significantly neglected for some time. This article attempts to analyse the new approach by surveying its historical developments, its possible methodologies, the benefits emanating from its application and the possible challenges it needs to face.
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Mohamed, Yasien. "The Evolution of Early Islamic Ethics." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 89–132. http://dx.doi.org/10.35632/ajis.v18i4.1983.
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This article reviews Hellenic’ and Islamic ethics before the middle ofthe eleventh century. It begins with the ethics of the pre-Islamic Arabsand then describes the ethics of the Qur’an, hadith (PropheticTradition), adab2, Sufism, theology and philosophy. We attempt to providehere, as far as possible, a comprehensive, but not necessarilyexhaustive, overview of the unfoiding of Islamic ethics from the periodof Prophet Muhammad to Miskawayh (422/1030), the first Muslimmoral philosopher who made a conscious effort to Islamize andintegrate Hellenic elements within his ethical treatise and to make itpart of the Islamic intellectual legacy. Such an overview is intendedto provide an approximate picture of the evolution of Islamic ethicaltrends, which have modified the old Arabian ideal of muru’ah(manliness) into a new ideal of virtuous happiness in this world and inthe Hereafter. Hellenic ethics have inspired Muslim philosophers fromthe time of Miskawayh to develop a more systematic exposition ofIslamic ethics, and we hope that this review of the early ethics of Islamwill provide a better appreciation of the early sources that have hapedthe ethics of later Islamic moralists such as al-Raghib al-Isfahani(d. 433/1050) and al-Ghazzaii (505/1111), who have had a lastingimpact on Muslim thinkers up to today.
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Abdul Rahim, Norhayati Rafida. "KNOWLEDGE OF ETHICS AND USE OF SOCIAL NETWORKS: A COMPARISON STUDY BETWEEN ISLAMIC AND NON-ISLAMIC STUDIES STUDENTS." Special Issue 1, Year 2022 12, S1 (June 16, 2022): 5–16. http://dx.doi.org/10.47836/ajac.12.s1.02.
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New media have been used in our life, especially by young generations. Following the 'blogging' phenomenon, social networks have become very popular among users around the world. Ethics reflect a community's ideas about the rightness or wrongness of an act and the distinction between virtue and vice. It raises several questions if the knowledge of ethics is significantly related to the ethical use of the Internet. This paper aims to examine the level of knowledge on ethics and the use of social networking. Besides, it identifies a relationship between knowledge of ethics and social networks among Islamic studies students compared to non-Islamic studies students. This study employs a quantitative approach using a survey of 311 university students randomly selected, of which 164 are students from Islamic studies and 147 are from non-Islamic studies backgrounds. This study reveals a positive correlation which is rather moderate. Both variables are moderately correlated in which changes in the first variable are likely correlated with the changes in the second variable. The T-test indicates significant differences between the background of study and knowledge of ethics. It is found that the background of the study determines the knowledge level of ethics. The ethical usage level of social networks does not indicate any differences between Islamic and non-Islamic studies. Since this study involves Malays by ethnic groups, a study that involves non-Malay students can be an extension of this study, resulting in a better explanation of the knowledge of ethics concerning the ethical use of social networks.
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Haj Ali, Ahmed Raja, Meguellati Achour, and Kamaruzaman Noordin. "Religious Approaches on Work Ethics: An Alternative Islamic Model." Online Journal of Research in Islamic Studies 6, no. 3 (December 20, 2019): 1–11. http://dx.doi.org/10.22452/ris.vol6no3.1.
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A longstanding debate has been whether religion plays a role in workplace values. Most religions have an ethical component. In recent years an increasing presence of religious approaches, in both empirical and conceptual research, can be noted, in spite of some objections to the presence of religions in the work ethics field. Empirical research, generally based on psychological and sociological studies, shows the influence of religious faith on several work issues. Conceptual research includes a variety of work ethics issues studied from the perspectives of different religions and wisdom traditions such as Judaism, Buddhism, Christianity, and Islam. Ethics, which is a major branch of philosophy, encompasses right conduct and good life. It is significantly broader than the common conception of analyzing right and wrong. Islamic work ethic is a modern multidimensional construct, linking organizational prosperity and social welfare, therefore, the current research seeks to strengthen the role of IWE, expand the understanding of its dimensions.
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Amir, Amir. "Etos Kerja Para Petani Desa Bakeong Kecamatan Guluk-Guluk Kabupaten Sumenep Dalam Perspektif Ekonomi Islam." Iltizam : Jurnal Ekonomi dan Keuangan Islam 1, no. 1 (July 30, 2023): 112–32. http://dx.doi.org/10.35316/iltizam.v1i1.3416.
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Work Ethics in Bakeong Village Farmers who have a high work ethic, and related to the description of the Farmers' Work Ethic, the factors that influence the Farmers' Work Ethics, which are related to the Farmers' Work Ethics in the Islamic Economic Perspective. Bakeong Village Farmers' Work Ethics, factors influencing the Bakeong Village Farmers' Work Ethics, and also to find out the Village Farmers' Work Ethics in the perspective of Islamic Economics. Several important objects in this segment are the Bakeong Village Farmers community. So that the field research method uses a qualitative approach, while the method of extracting data is by using observation, interviews, and documentation. The work ethic of the Bakeong Village Farmers, Guluk-Guluk District, Sumenep Regency can be said to be in accordance with the existing theory, and the work ethic can be said to be high, because it can be seen from several indicators of the work ethic of each Bakeong Village Farmer. Likewise, the work ethic of Bakeong village farmers, Guluk-guluk sub-district, Sumenep district, in the perspective of Islamic Economics is also in accordance with what already exists and is applied in Islam
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BERNAT, Paweł. "ISLAMIC ETHICS, ISLAMIC LAW, AND THE PROPER MANAGERIAL BEHAVIOR." Modern Management Review 26, no. 3 (September 29, 2021): 29–37. http://dx.doi.org/10.7862/rz.2021.mmr.15.
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The paper is dedicated to two main issues, namely (1) the representation of general Islamic ethics, the analysis of its specific methodology of moral validation by referring to the Qur'an and Sunna, and its interconnectivity with the Islamic law – Shari’a, as well as to (2) presenting Islamic managerial ethics as a derivative from the general Islamic ethics when it comes to both building moral arguments and propagating the proper moral behavior by promoting moral virtues and normatively analyzing what is right and wrong in the particular business situation.
Among the used methods, there was content analysis, comparable analysis, inference, and the evolution of the normative theories. Then, the very Islam-specific confluence of ethics and law is discussed. These data are presented and analyzed as a required context for proper understanding of applied ethics in Islam, and in the case of this paper – Islamic managerial ethics.
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Nasrullah, Nasrullah, Jaftiyatur Rohaniyah, and Abdullah Hanani. "Dimensi Aksiologis Pendidikan Islam." Al-Irfan : Journal of Arabic Literature and Islamic Studies 4, no. 2 (October 10, 2021): 217–37. http://dx.doi.org/10.36835/alirfan.v4i2.4999.
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Axiology is a theory about a value, benefit or everything that is known. Axiology divided into two parts, namely ethic and aesthetic. The ethics are divided into two parts, the first is descriptive ethics and the second is normative ethics, as well as Aesthetics, there are two parts of Aesthetics, the first is Descriptive Aesthetics and the second is Normative Aesthetics. While the source of value has two parts, namely, divine values and Inaniyah values. Characteristics and value levels are also divided into two, namely objective or subjective values and absolute or changing values. In the essence of value, there are important points such as: the value of life, the value of enjoyment, the value of usability, the value of intellectuals, the value of ethics, the value of aesthetics, and the value of religion. Islamic education has a goal, namely to make students as human beings who develop towards a better and become ethical human beings and have a personality that is in accordance with Islamic teachings, both in terms of spiritual, scientific, scientific, both individually and collectively. Values are closely related to Islamic education because Islamic education is a process of achieving perfection in terms of the ability of students in accordance with Islamic teachings.
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Furqani, Hafas, Gunawan Adnan, and Ratna Mulyany. "Ethics in Islamic economics: microfoundations for an ethical endogeneity." International Journal of Ethics and Systems 36, no. 3 (August 6, 2020): 449–63. http://dx.doi.org/10.1108/ijoes-03-2020-0032.
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Purpose This paper aims to explore ethics in Islamic economics by establishing the micro-foundations of Islamic economics. This is done by conceptualizing the behavioural assumptions of the individual in an Islamic framework. It also argues that ethical positions that attached endogenously in individual behaviour would have implications in the macro-socio realm influencing society, institution and organization in an Islamic economic system. Design/methodology/approach The study is qualitative-based research. It explores the literature on ethics in Islamic economics to understand and analyse the concept of individual behaviour in the Islamic perspective that will be the micro-foundations of Islamic economic analysis. Findings It is found that the ethical commitment of individuals (as envisaged in the micro-foundations of Islamic economics) would bring socio-macro implications in the practical realm. The micro-foundations of Islamic economics would function as the basis of the economic explanation of the aggregate relationship of individual, state and society. It also serves as the basis in explaining socio-macro dynamics influencing individuals, society, as well as organizations and institutions. Research limitations/implications The paper limits its analysis of developing the concept of ethical endogeneity in Islamic man behaviour to be the micro-foundations of Islamic economics and its macro-implications. Originality/value This study attempts to show that ethics should not only be inseparable in an economic framework but also an endogenous dimension in individual behaviour. The micro-foundations of Islamic economics are developed based on Islamic values on the characteristics and behaviour of an individual that would not only describe the true nature of man but also support his well-being.
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Amini, Seyed Javad, and Aliasghar Tahani. "Ethics in Islamic Banking." Asian Journal of Research in Banking and Finance 6, no. 3 (2016): 95. http://dx.doi.org/10.5958/2249-7323.2016.00017.1.
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Willoughby, Jay. "Islamic Law and Ethics." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 149–54. http://dx.doi.org/10.35632/ajis.v31i4.1083.
Full textAbstract:
The Summer Institute for Scholars 2014, held at the IIIT headquarters in Herndon,VA, from June 16-21, 2014, brought together a group of scholars to address“Islamic Law and Ethics.” In order to present as many of their ideas aspossible, the wide-ranging and thought-provoking comments of the chairs andthe discussants are not recounted here.