Статті в журналах з теми "Islamic ethics"
Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Islamic ethics.
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Islamic ethics".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
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.
Анотація:
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 ...
2
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.
Анотація:
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 ...
3
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.
Анотація:
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 ...
4
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.
5
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.
Анотація:
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.
6
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.
Анотація:
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.
7
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.
Анотація:
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.
8
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.
Анотація:
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 ...
9
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.
Анотація:
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.
10
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.
Анотація:
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.
11
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.
Анотація:
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.
12
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.
Анотація:
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.
13
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.
Анотація:
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 ...
14
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.
Анотація:
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.
15
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.
Анотація:
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.
16
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.
Анотація:
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.
17
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.
Анотація:
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.
18
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.
Анотація:
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.
19
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.
Анотація:
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
20
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.
Анотація:
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.
21
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.
Анотація:
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.
22
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.
Анотація:
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
23
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.
Анотація:
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
24
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.
Анотація:
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.
25
Mohamed Nasir, Kamaludeen. "Islamic Revivalism and Muslim Consumer Ethics." Religions 13, no. 8 (August 16, 2022): 747. http://dx.doi.org/10.3390/rel13080747.
Анотація:
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.
26
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.
Анотація:
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.
27
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.
Анотація:
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.
28
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.
29
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.
Анотація:
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.
30
Ismail, Siti Khatijah. "Is Gender Selection Compatible with Islamic Ethics?" International Journal of Psychosocial Rehabilitation 24, no. 5 (April 20, 2020): 2454–61. http://dx.doi.org/10.37200/ijpr/v24i5/pr201943.
31
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.
Анотація:
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.
32
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.
Анотація:
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.
33
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.
Анотація:
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.
34
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.
35
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.
Анотація:
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.
36
Belal, Youssef. "Islamic Law, Truth, Ethics." Comparative Studies of South Asia, Africa and the Middle East 38, no. 1 (May 1, 2018): 107–21. http://dx.doi.org/10.1215/1089201x-4390015.
37
Lorgani, Mahmoud Samadi, Mohammad Reza Nemati, and Firoozeh Jahannavard. "Islamic Ethics in Accounting." Academic Journal of Research in Economics and Management 2, no. 2 (February 2014): 10–17. http://dx.doi.org/10.12816/0006528.
38
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.
Анотація:
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.
39
Ibrahim, Azrin, and . "Management Ethics for Islamic Development Institutions in Malaysia: An Approach of Hisbah." International Journal of Engineering & Technology 7, no. 4.38 (December 3, 2018): 1334. http://dx.doi.org/10.14419/ijet.v7i4.38.27819.
Анотація:
The purpose of this study is to examine and highlight hisbah as a management ethical approach for Islamic development institutions. Generally, each institutions has its own ethic that has been gazette. However, this study attempts to emphasize hisbah as an approach in management ethics to be emphasized in the Islamic development institutions. This is because hisbah is a supervisory method born from Islamic epistemology and also practiced by the Prophet Muhammad SAW. Hisbah is also a holistic ethic because its application encompasses internal and external surveillance within each person. In addition, hisbah method also emphasizes the relationship between humankind and Allah SWT, human beings and human beings with natural resources. However, some issues must be resolved. What are the definitions and components contained in hisbah? How hisbah can be practiced as a management ethic for Islamic development institutions? This study is generally aimed to addressing these issues. This study applies descriptive research design and document study as a means of collecting data. Finally, this study found that hisbah has several components to be implemented as the ethical management for Islamic development institutions. In addition, the study also found that the adoption of hisbah as ethical in Islamic development institutions would create more disciplined, proactive and good employees as well as able to boost the performance of institutions to better performance.
40
Belhaj, Abdessamad. "Illicit Money in Contemporary Islamic Ethics." Religions 9, no. 8 (July 25, 2018): 226. http://dx.doi.org/10.3390/rel9080226.
Анотація:
This paper discusses the question of the acquisition and the use of illicit money, māl ḥarām from the perspective of Islamic ethics. It first addresses five fatwas by Markaz al-fatwā on different cases of illicit money. Subsequently, the paper engages in an ethical analysis of the responses and the arguments that Markaz al-fatwā provides to justify certain positions on the issue of illicit money. The discussion ends with an investigation of the difficulties of legalistic Islamic ethics in adapting to the Western contexts.
41
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.
Анотація:
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.
42
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.
Анотація:
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.
43
Omar, Nizaita, Zulkifly Muda, Mahamad Naser Disa, Nur Syahirah Mohammad Nasir, Nurshuhada Mohamed, and Kauthar Razali. "An Islamic Perspective Review on Organizational Ethics." Revista Gestão Inovação e Tecnologias 11, no. 4 (September 16, 2021): 5549–63. http://dx.doi.org/10.47059/revistageintec.v11i4.2578.
Анотація:
Ethical culture and integrity values are the bases that a nation needs to establish in order to achieve optimum development. A nation’s identity and reputation will become tarnished if the two elements are not presented in at least, adequate scale. Ethics that are meant to bring eminence in an organization have to be expanded to form a high-minded society, in accordance with the concept of Islam which is progressively being put into practice today. This paperwork is going to deepen and analyse Islamic sources which are al-Quran, al Hadith and Seerah Nabawiyyah (Biography of Muhammad PUBH) with specificity in the particular topic discussed here, which is organizational ethics. Related verses from al-Quran and hadiths will be scrutinized. This will include the bases, purposes and demands of ethical forming. Concepts and principles of organizational ethics will be explained in details by which verdicts from former and current scholars are made reference to. It is hoped that through the ethical approaches suggested in this paperwork, outstanding and productive organizations can be deftly produced in the future.
44
Hossain, Arif. "Consequential approach of Islamic Bioethics." Bangladesh Journal of Bioethics 3, no. 1 (June 11, 2012): 19–22. http://dx.doi.org/10.3329/bioethics.v3i1.10868.
Анотація:
Bioethics is the understanding of right, responsibility, justices and moral interaction in living being. It is the corner stone to guide the society for righteous action. Due to the enormous innovation of sciences and technology, wide-ranging ethical issues have been raised in biotechnology, nanotechnology, assisted reproductive technologies (ART) and stem cell research. These advancements could lead to irreversible disasters if not limited by ethical principles and similarly society can not gain the benefit from this new technology if not addressed by the philosophical reflection. To date few attempts appear to have been made at a critical interpretation of the philosophical reflection on Islamic bioethics. This article shows that the Islamic medical ethics is a virtue ethics, deontological ethics (moral duties and obligations) and a consequential approach. It may help the health professionals, educator and the policy maker to get insight the knowledge of new application of ART in their practice for the welfare of the society. DOI: http://dx.doi.org/10.3329/bioethics.v3i1.10868 Bangladesh Journal of Bioethics 2012; 3(1):19-22
45
Naibin, Naibin. "Murtadha Muthahhari: Filsafat Etika Islam." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 10, no. 1 (April 30, 2020): 104–20. http://dx.doi.org/10.33367/ji.v10i1.1121.
Анотація:
This paper discusses the thoughts of Murtadha Mutahhari about Islamic ethical philosophy. Philosophy of Islamic ethics is important to discuss as a comparison in the current discourse hegemony of Western ethics concepts. Western ethical concepts epistemologically pure concept of human, there is no role of religion and God. The concept of Western ethics has characteristics that ethics is the goal Islam has the basic ethics of religion and reason. Islamic ethics that ethics is a means "way" that introduces the spiritual nature of human to human intellectual and can assure religion. Data for this article with books, journals, and other sources relevant. Then the data were analyzed in accordance with article topics. This paper found that there are philosophical differences that underlie differences in ethical concepts western concept of Islamic ethics Murthadha Muthahhari. The concept of Islamic ethics is not an sich but out of criticism of the concept of ethics Muthahhari west. For a Muthahhari concept of Islamic Ethics in human means to know God.
[Makalah ini membahas pemikiran Murtadha Mutahhari tentang filsafat etika Islam. Filsafat etika Islam penting untuk dibahas sebagai perbandingan dalam hegemoni wacana konsep etika Barat saat ini. Konsep etis Barat konsep manusia murni secara epistemologis, tidak ada peran agama dan Tuhan. Konsep etika Barat memiliki karakteristik bahwa etika adalah tujuan Islam memiliki etika dasar agama dan akal. Etika Islam bahwa etika adalah sarana "jalan" yang memperkenalkan sifat spiritual manusia ke intelektual manusia dan dapat meyakinkan agama. Data untuk artikel ini dengan buku, jurnal, dan sumber lain yang relevan. Kemudian data dianalisis sesuai dengan topik artikel. Makalah ini menemukan bahwa terdapat perbedaan filosofis yang mendasari perbedaan konsep etika dalam konsep barat etika Islam Murthadha Muthahhari. Konsep etika Islam bukan sich tetapi keluar dari kritik terhadap konsep etika Muthahhari barat. Untuk konsep Muthahhari tentang Etika Islam dalam manusia berarti mengenal Tuhan]
46
Khotijah, Siti, and Irfan Helmy. "Pengaruh Kepemimpinan Islami dan Etika Kerja Islam Terhadap Kinerja dengan Motivasi Kerja Sebagai Variabel Intervening." Jurnal Ilmiah Mahasiswa Manajemen, Bisnis dan Akuntansi (JIMMBA) 3, no. 3 (July 31, 2021): 442–60. http://dx.doi.org/10.32639/jimmba.v3i3.853.
Анотація:
This study aims to examine the effect of Islamic leadership and Islamic work ethic on performance with work motivation as an intervening variable. The variables in this study consisted of three types of variables, namely independent variables which included Islamic leadership and Islamic work ethics. The dependent variable includes performance and the intervening variable, namely work motivation. The population in this study were PNS teachers at MTs Negeri 5 Kebumen, amounting to 48 people. The sampling technique is a total sampling because the number of respondents is relatively small so that the entire population is used as a sample. The results showed that Islamic leadership had a positive effect on work motivation. Islamic work ethic has a positive effect on work motivation. Islamic leadership has a positive effect on performance. Islamic work ethic has a positive effect on performance. Work motivation can mediate between Islamic leadership and performance and work motivation can mediate between Islamic work ethics and performance.
47
Miswanto, Miswanto, Rois Arifin, and Dwi Murniyati. "Does work commitment mediates the effect of Islamic work ethic on performance and turnover intention?" JEMA: Jurnal Ilmiah Bidang Akuntansi dan Manajemen 17, no. 2 (November 27, 2020): 169. http://dx.doi.org/10.31106/jema.v17i2.5533.
Анотація:
Islam is a comprehensive religion that covers not only the ritual worship aspect but also ethics and acts of business. The field of Islamic work ethics has been studied by many researchers in different study settings. However, the important role of Islamic work ethics has been underexplored in work commitment studies. Therefore, this study aims to examine the direct and indirect effect of Islamic work ethics in affecting employees work performance and turnover intention through work commitment. This study used the quantitative method as their main research design. Purposive sampling was applied as a sampling technique with a five-point Likert scale of the structured questionnaire as a measurement scale and data gathering method. The bootstrap method used to test the proposed hypotheses. This study concluded that Islamic work ethic positively affects work commitment, thus work commitment positively affects work performance. This study also found that there was an insignificant effect of Islamic work ethic on work performance and turnover intention, and work commitment on turnover intention. Fundamentally, the mediation role of work commitment failed to prove in this study as there were only significant indirect effects between Islamic work ethic and work performance. In other words, the higher individual beliefs on Islamic value, the more committed employee to do their job. Thus, the more committed and enthusiastic employees on their job, the higher their work performance will be.
48
Ibrahim, Azharsyah. "Islamic Work Ethics and Economic Development in Islamic Countries: Bridging Between Theory and Reality." International Conference of Moslem Society 2 (April 23, 2018): 43–50. http://dx.doi.org/10.24090/icms.2018.1905.
Анотація:
The issue work ethic and religion become popular when Max Weber developed a theory on Protestant Work Ethics (PWE) which seems later is able to reinforce the Western economy through its capitalism ideology. In his work, Weber claimed that only the Protestant Christian could accelerate and boost up the economy while none of the eastern religions including Islam would be able to do so. Although many scholars have refused the claim, the backwardness of many Islamic states, ethically and economically, has risen the question about the teaching of Islamic religion on work activities. Therefore, this paper aims to explore the concept of work ethics from an Islamic perspective. In specific, it intends to extract the concept, principle, dimension and values of Islamic Work Ethics (IWE) to be operationalized into daily practices. It revealed that many Quranic verses and Hadiths have directly and indirectly discussed the concept of work ethics in Islam. If properly operationalized, it can bridge the gap between the theory of IWE and the realities of economic development in Islamic states. Adherence to it will influence the economic development in Islamic countries that brings virtuous worldly life (al-falah fi al-dunya), as well as preparing for the success of afterlife (al-falah fi al-akhirah).
49
Maghfiroh, Siti. "Konsep Ekonomi Islam Konsep Ekonomi Islam: Parameter Islamic Business Ethics (IBE) dalam Produksi." El-Jizya : Jurnal Ekonomi Islam 8, no. 2 (November 27, 2020): 267–88. http://dx.doi.org/10.24090/ej.v8i2.4038.
Анотація:
Human economic activity consists of three series, namely production, distribution, and consumption. However, the starting point of this activity is generally focused on production. This series must of course be in the syari’ah frame, because Islam regulates it as an activity that has norms and ethics. The reality that occurs that not all producers apply ethics to the products produced, so it needs a parameter to assess this ethical dimension. The Islamic view of product creation is to integrate aspects of ethics (morals) and trancendental components. Its implemetation is guided by the principles of Islamic business ethics, axioms of economic ethics, and a number of rules which are framed within the parameters of Islamic business ethics. The parameters of Islamic Business Ethics that can be used as a reference in production activities include three things, namely the first type of product,where a produst must h}ala>lan t}ayyiban, the goods meet maqa>sid syari’ah, and based priority needs. Second, focuses on the ethical framework of production, third gets legality from the competent authority.
50
Achmad, Ghufran Hasyim. "Pemikiran Filsafat Etik Immanuel Kant dan Relevansinya dengan Akhlak Islam." ALSYS 2, no. 2 (March 1, 2022): 324–39. http://dx.doi.org/10.58578/alsys.v2i2.310.
Анотація:
Many philosophers have discussed ethics. Ethics as something that cannot be separated in human life, one of which is Immanuel Kant's Ethics. Kantian ethics is an ethics of obligation that does not require happiness or external factors. This is also in line with Islam that commendable morals lead humans to the highest happiness, namely the reality of God. Islam teaches morals called Islamic morals which are based on the Qur'an and hadith. Research objectives: 1) Biography, 2) Immanuel Kant's philosophy, 3) Immanuel Kant's ethical relevance to Islamic morals. The research method used is library research with a descriptive approach. Research result; 1) Immanuel Kant was born on April 22, 1724 in Konigsberg, East Prussia. Heone of the German thinkers. Regarding ethics Immanuel Kant wrote at least three books, first; Fundations of Metaphysics of Morals, second; Critique of Practical Reason, third: Metaphysics of Ethics. 2) Kant's ethical philosophy, including the ethical philosophy of deontology. Kant's ethical rationale, among others; Categorical immersion, legality and morality, autonomy of will, goodness and happiness, ethics and religion.3) Immanuel Kant's ethical relevance to Islamic morality, among others; a) The basis of obligation, b) Freedom, c) The ultimate goal.