Name : AHMAD MAHFUDZI MAFRUDLO, M.Ag

Institution : UIN Maulana Malik Ibrahim Malang

Adress : Jl Gajayana 50 Malang

Telpon Handphone: 081335856955 Email : ahmadmahfudzi@yahoo.com

THE ETHICS OF EARNING IN THE QURANIC PERSPECTIVE

The study of work ethics has gained significant interest in

recent decade. Business is a compulsory human life. We won’t

separate from business activities, business is everything but it

still has a lack of religion precepts intention. Therefore

businessman always provoke profit oriented . The purpose of this

study is to investigate Qur’anic statement about the earning

ethics, the possession and the using of property. The study of

problems are based on the paradigms that theology as the patron

to know the quality of having in term of forming ethics of human

being. Therefore, in the current decade occurred the affinity

between religion and economics. The attitude is considered from

three aspects, the attitude to God, human being and universe.

Human being’s relation with God must be reflected to the

creature. It is concluded as a library research which has a

characteristic of descriptive analytic qualitative, the object is

Al-Qur’an. Consequently, method applied is critical

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interpretation or exegesis. The aim is to formulate a concept.

The writer used thematic interpretation. The result of study is

Qur’anic statements about business ethics, God consciousness and

prohibition of an actions of losing out other in obtaining the

wealth such as illegal earning, gambling, unfairness to others.

Keywords : The ethics, Qur’anic statement, Human beings’

relation

A. Introduction

Islam is not only religious, but it’s also a guide line for

life itself. Muslims believe that Islam is a complete life code

of Islamic moral character or faith in God. As Maududi point out,

Iman (Faith) is the seed and Islam is fruition.”1 However, the

increasing evidence of Muslim unethical behavior in the workplace

now more disquiet, indicating that faith level has been

impaired.2 In the context of the development of Muslim

professional with a holistic and integrated, Muslim needs to

withholding Tauhid, the fundamental of faith based on Al-Qur’an

and Hadith.3 Life manifestation of the practice which accounts

1 Sayyid Abu A’la Maududi, The Islamic Movement: Dynamic of Values, Power andChange, edited by Khurram Murad. Leicester, UK: The Islamic Foundation, 1991

2 Mohammad Zaid M.Z, Ahmad Faisal M, Azhar A.R, Moh Syahiron A.L,Rohaya. S, Nurul K,K, Nurfahirotul A.A, Ahmad A.S, Adi Yasran A.A and MohdRoslan M,N, Ethical Issues between Workplace and Religious Conviction, Asian SocialScience, Volume 8 No. 11, Canadian center of Science and Education 2012, page.1

3 ibid

2

for worship and morality needs to be implemented, the result is

Islamic moral character requires the emphasize that following

five key parameters of Islamic behavior such as justice, trust,

righteousness, the struggle toward self improvement and keeping

promises.4

Although the fundamental of Islamic idealism has been final

concept of every believer, and becomes the valuable seed and

complete way of life, it provides guidance for all activities

either these are individual, social, material, and moral, legal

and cultural, economic, political and national or international.

Islam invites the man to enter the fold of Islam without any

vacillation and follow Allah guidance in all fields of life.5

Prophet Muhammad SAW said in his Hadith: “I have been sent

for the purpose of good morals”.6 The holy prophet said “ A time

will come up upon people when they will not differentiate what

they earned is legitimate or unlawful”. In another place the

tradition of prophet state: “to say a good word is just a

charity” (agreed). And said “Every good deed is charity.7 This4 ibid5 Muhammad Hasyim, Islamic Perception of Business Ethics and The Impact of Secular

Thought on Islamic Business Ethic, International Journal of Academic Research inBusiness and Social Science, Volume 2 No.3 March 2012, page. 10. KhurshidAhmad, Family Life in Islam, 2nd edition, Publication Section Da’wa AcademyInternational Islamic University Islamabad Pakistan.

ي��ث� 6 ي��ث� الحد ر ى غ� ة� ف� هاي� اب� الن� ى كت� لاق� ف� خ� مم مكارم الا ت� عث�ت� لا ما ب� ت� ة وسلم ا. ال رسول اللة9 صلى اللة علي� "ق� )ط2/70"ى 1 سى الحلب� مـ(1963هـ، 1383 عي� .Abu Lubabah Husain, Al-Tarbiyah fi al-Sunnah al-nabawiyah,

(Riyadh, Dar al-Liwa’, 1977), page. 67 Hadith is narrated by Bukhori

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Hadith tells us about the wide range of ethical norms to be

followed in our social contract, with family, in equality of

sexes, with individual, dealing regarding neighbors, friends, in

business transactions, public and private life, chastity of

women, security of the life and property, justice, protection of

honor, sanctity of the property, dead body, and rules regarding

the declaration of war.8

The most emphasizes are given in Islam on the ethical

character of someone. If we study Holy Qur’an and hadith, we

shall find a discernible verses and the saying of the holy

prophet Muhammad SAW on ethical norms and moral codes. Islam

emphasized to follow these ethical norms not only in personal and

family life but also to follow in business dealing with the

ethics of earning.9

Dealing with ethics means doing geometry in the alluvial

sands of the moral. Acting as the science of the ever-changing

judgment of what is good of bad.10 This is why ethics concern

always tends to mold human being that has the highest manner,

wise person, avoid bad deed oriented, taken for granted from all

changes of life. In many Muslim countries every life activities

8 Muhammad Hasyim, Islamic Perception of Business. Op.cit, page. 1089 ibid10 Steffen Roth, The Moral of Function Differentiation A New Horizon for Descriptive

Innovation Ethics, EJBO Electronic Journal of Business Ethics and OrganizationStudies Volume 17, No.2 2012, page. 27. Moore, G.E, Principia Ethica, (Cambridge,Cambridge University, 1903)

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have linkage with culture and religion, this life activity is

under the broad umbrella of holistic Islamic system.11

Ethics can be defined as the moral principles that

distinguish between right and wrong and between good and bad,

Beekun further explains that in case of business, ethics means

what is right and what is wrong in doing business (earning).

Basic concept of Islam doesn’t merely focus on belief, in

the contrary it needs to be implemented in daily activity. Islam

never neglects the serious intention on earning the wealth,

besides the earning is obligatory of every human. But Islam never

lets it go ahead alone without the right path based on Islam.

Religion is not taboo, cannot be related to our daily activities,

but it guides us to the right way with the profit, good human

relation and worshipping to the Almighty God, this is ethics of

daily life activity.

The day whereon neither wealth nor sons will avail, except him who brings to Allah a

clean heart (clean from shirk (Polytehism) and Nifaq (Hypocrisy)).12

Al-Qur’an understands well , naturally all human beings need

to endure his life existence. Such as earning money, having

11 Adeel B and Rana Z.A, Advertisement and Islam: A Muslim World Perspective,Australian Journal of Business and Management Research, Volume 1 No.56(152-157) September 2011, page. 152

12 Q.S al-Shu’ara verse 88 -89

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wealth, properties etc, it is equivalent with Allah’s Firmness in

Al-Qur’an.

Beautified for men is the love of things they covet; women, children, much of

gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the

pleasure of the present world’s life; but Allah has the excellent return (paradise with

flowing rivers, etc)with him.13

Based on Al-Qur’an’s views, the relation between human

beings and the universe can be divided into three schemes: first,

Allah is the owner of the universe14, second Allah has given us

the universe only for all his Makhluk (creature) and it can be

utilized for human’s need (life need).15 Third, Human beings are13 QS. Ali Imran verse 14. Muhammad Fuad Abd al-Baqi, al-Mu’jam al-Mufahros li

al-fadhi al-Qur’an al-Karim (Beirut, Dar al-Fikr, 1987)p. 682. In another verse Allah said :

14 Allah said in al- Qur’an surah al-Maidah verse 120

“To Allah belongs the dominion of the heavens and the earth and all that is therein, and he is able to do all things”

15 Allah said in al- Qur’an surah Luqman verse 20

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Allah’s caliph, rightfully entitled to manage Allah’s possession

with the right way, and entitled receive the result of his

efforts.16 From those schemes all human being’s possession

(wealth, properties etc) are truly Allah’s possession.

Unfortunately several of human beings aren’t aware of those fact

of Allah’s possession.

If we relate this Islamic ethics term with daily life

especially earning (business) activity which is related to

welfare, wealth, profit. Indeed Al-Qur’an mentions many ayats al-

Qur’an about welfare or wealth but doesn’t look favorably on it,

it means that doesn’t merely focus on its material, but human

attitude on wealth. Ethics as reflection of moral values which

are constructed in theology. Al-Qur’an forbids all human to do

bad deed in earning (business), cause the property doesn’t mean

to the kind of material, quality, and the quantity, but it is

focused on ethics attitude of human to the property which

includes three aspects; the ethics aspect or earning, possession,

and the using of it.

B. Definitions and Orientation of Ethics

“Ethic” word is derived from the Greek word “Ethikos” or

“ethos” which means custom, usage tradition, habitual, and16

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practices. This word through usage development indicates an idea

(character) and disposition ( tendency).17 Ethics mean a collection

of norms related to moral or values distinguish right or wrong

concerning certain groups. Then, if it indicates ethics,

simultaneously have relation with right or wrong and human

obligation to implement ethic duty.18

Ethic is a set of moral principle which is enable a person

to distinguish between things which one is good and which one is

bad. The term ethics is often used as morality, morality in

actions is very important constituent no behavior can be positive

without good and resonance base of Ethic. 19

Ethics is defined as normative science of the conduct of

human being living in societies – a science which judges this

conducting to be right or wrong, to be good or bad, or in some

similar way.20 To be ethical it is required to have clear good

judgment and responsibilities, the ethics can be covered by

education, a person can get train ethically by learning, but

17 Loren Bagus, Kamus Filsafat, (Jakarta: Gramedia, 1996), p. 1090 18 Departemen Pendidikan Nasional, Kamus Besar Bahasa Indonesia ( Jakarta:

Balai Pustaka, 2a 003), p. 309 19 Muhammad Hashim, Islamic Perception of Business Ethics and The Impact of Secular

Thought on Islamic Business Ethics, International Journal of Academic Research inBusiness and Social Science, Volume 2 No. 3, March 2012.p.101, SabahuddinAzmi, An Islamic Approach to Business Ethics, (Dubai: College of Islamic Banking, Worldal-Lootah University, 2010)

20 Muhammad Hashim, Islamic Perception of Business Ethics… ibid, page 102,Williamlilie, An Introduction To Ethics, 3rd edition, printed and bound by The ChaucerPress, Bungay and Suffolk, 1971

8

there is no need of some special education for ethics a person

who can learn from his surrounding and environment.21

Based on philosophy’s view, ethic is moral philosophy, or a

part of a knowledge discipline that tries to discuss and obtains

the conclusion of norms, attitude, morality character, and

actions of moral. In this context, ethic does correlation

analysis about obligations, duties, moral terms, right, wrong,

responsibility and etc.22 Ethics is used as medium of orientation

in order to answer fundamental quest – what are we doing with

wealth in this life? It is similar with what prophetic tradition

said, where we should utilize well all we have (our possession)23

An ethic is a set of common values upheld by a culture of

sub-culture. Such values also can be trans-cultural in nature. A

re-definition of economics, as in Boulding’s sense, is that an

ethic necessarily underlies the moral, social and scientific

21 Ibid. M Tufail and M Irfan, Business Ethics: Myth and Current Approach, Abasyn University Journal of Social Science, Volume 2, No. 1

22 Majid Fakhri, Etika Dalam Islam, Terj. Zakiyuddin Baidhawy, (Yogyakarta; Pustaka Pelajar, 1996), p. xvii23 H.R al-Tirmidzi

Tن الة م نT م عل وع ما ف� ي� ملة ف� نT ع اه وع ن� ف� ما ا ي� مره ف� نT ع ل ع سا ى ي� ب� ح امة� ت� ق� وم ال د ي� ت� ا ع دم ول ق� sز لا ت�) ي� sد ت� رم لاه)رواه الت� ب� ما ا ي� سمة ف� نT ح� ة وع ق� ف� ب� م ا ي� ه وف� سي� ت� نT اك ي� ا

Although ethics focus and concern on right or wrong, but philosophy of ethicsdoesn’t give detail guideline regarding ethics roles on the contrary it shouldmaintain the orientation and fundamental knowledge, crucial dilemma about goodand bad quality. Kai Nelsen, “Problems of Ethics”, Paul Edwards (ed.), TheEncyclopedia of Philosophy (New York: Macmillan Publishing co., Inc.,1972) p.117

9

aspects of this field of study (economics).24 Some writers

construe ethics is having sociological nature, then ethics as

such a system – wide complex behavior can be found in the words

of Herbert Spencer: “From the sociological point of view, ethics

become nothing else than a definite account of the forms of

conduct that are fitted to the associated state, in such wise

that the live of each and all may be the greatest possible, alike

in length and breadth”.25

Ethical behavior regulation constitute the most important

policy of every profession. Ethical criteria determines

common principle of features, value, and competences. Morality is

system of value, necessities and non-necessities based on which

good and bad of the organizations are specified and

distinguished.26 Indeed, ethic can guarantee the future through

purifying and optimizing of performance, and is one of most

effective internal controls or self-control. Hence it should

improve capabilities in management of intellectual capital to

obtain stable function so that they can respond to ever-

24 Masudul Alam Choudhury, Comparative Economic Theory Occidental and IslamicPerspective (USA, Kuwer Academic Publisher Group, 1999)p.62

25 Masudul A.C, The Nature of Business Social Ethics in Heterodox EpistemologicalWorldviews, Sovremenna Ekonomika: Problemy, Tendencii, Perspectiv y volume 9: 22013, ISSN 2222-6532. www.meconomics.org. Herbert Spencer, The Sociological View InHis The Principles of Ethics (Indianapolis, IN: Liberty fund, 1978)p. 165

26 Jafar B, Shilan A, Karim A, Effect of Professional Ethics on Development of Intellectual Capital at Agriculture Bank, International Business Research Volume 5 No. 11, 2012, p. 95

10

increasing variations and changes of their surrounding

environment.27

Avensia defines ethic as a sensual state leads human toward

a task without any requirement to thought and indecision. Allamah

Majlisi states that ethics is a sensual queen easily issued by

human28, Philosophically, some Philosophers from Apichors,

Afflation, Aristotle to Kant, John S. Mill, and other used some

Fundamental concepts and criteria including pleasure, just,

excellence, conscience, interest and public profit to their

suggested ethical systems and built a great structure based on

the mentioned fundamental concepts,29 Peter F Drucker confirms

morality at all aspects of life and introduces it as persons’

twin.30

In Islamic Context the Quranic word “Khuluq” is very near to

the definition of ethics31. Allah said :

32

27 ibid28 Ibid, p. 96. Tavallei. R, Factor Affecting Staff Ethics at The Organizations, Police

Human Development Scientific – Circulative Bimonthly, 2004, 25, p 2-929 Ibid. Rismanbaf A, An Introduction on Professional Ethics in Librarianship and

Informatics (Emphasizing Two Components of Theory and Education). Payam Ketabkhaneh Journalvolume 57, 49-75, 2009

30 Ibid. Malcolm , Nell Tabor H, and Peter F. Drucker, Ethics ScholarparExcellence, Journal of Management History, 15 (4), 375-387, 2010

31 Beekun R.I, Islamic Business Ethic, The International Institute of IslamicThought, 1997, page 2. Adeel B and Rana Z.A, Advertisement and Islam: A Muslim WorldPerspective, Australian Journal of Business and Management Research, Volume 1No.56(152-157) September 2011, page. 153

32 Verse Ali Imron: 104

11

Also al- Qur’an uses different words to explain ethics e.g

al- Khayru (goodness), al-birru ( righteousness), al- Qisthu (equality),

al-‘Adlu (equilibrium and justice), al-Haqqu (truth and right), al-

Ma’ruf (known and approval) and al-Taqwa (piety)33.

34

Ethics can be defined as the moral principles that

distinguish between al-Haq and al-Bathil or between good and bad, in

other case we can further explain that in case of business,

ethics means what is right and what is wrong in doing business

(earning).

Al-Qur’an has three big formulas based on final Islamic

concepts, first ethical attitude of Allah, this formula was

formulated by Allah’s names which indicated God’s almighty. Based

on social scheme, spirituality stimulation emerges from Allah’s

names which tends to ethical norms.35 Second, human ethical

attitude towards God. Finally Allah’s ethical attitude stimulate

to oblige themselves (human beings) to do what Allah did. Because

33 Fakhri. M, Ethical Theories in Islam ( Leiden, E.J Brill, 1991)p. 12-1334 Q.S Luqman; 1735 From Allah’s name which emerges values of ethical norms, all mankind

should change to reinforce his consciousness of human solidarity. Which Allah said in his Holy Qur’an surah al-Maidah verse 8

12

human’s response against God is manifestation from ethical

attitude and religion.36 Third, human ethical attitude among others

(social ethical attitude).

From those three big formulas, verily Allah has shown us

ethical attitude ( Allah is the Most Beneficent and the Most

Merciful)37, in the other hand Allah shows us his punishment

( adzab)38

C. The Ethics of Earning Based on Qur’anic Perspective

1. ) Al-Qur’an’s view of Wealth

Islam is a complete way of life. It provides guidance for

all activities either these are individual, social, material, and

moral, legal and cultural, economics and political and national

or International. Islam invites the man to enter the fold of

36 It was not only the concepts but must be implemented by all humanbeings, as Allah did – ethical attitude – and it is precedent which give themanifestation ( to build ) of human ethical attitude against others. AsMuhammad SAW brought the wisdom for all mankind

.…

: وري (15) الش�37 QS. Al-Fatihah verse 2 ( Tمنرحمال الرحي� ) Al-Qur’an repeated this word 115

times 72 related to ghofur, 10 time related to tawwab, and rouf. 13 time relatedto aziz and rohman

38 QS. Ali Imron 129

“ and to Allah belongs all that is in the heavens an all that is in the earth. He forgives whom he

wills and punishes whom he wills. And Allah is Oft-Forgiving, Most Merciful”

13

Islam without any vacillation and to follow Allah guidance in

all fields of life39

Wealth is important thing, it has special appeal attention

and it’s caused the function and value of it. Allah explained

that the fundamental function of wealth is mean of basic life. As

Allah said in Surah Al-Nisa, verse 5

Al-Qur’an’s view of wealth is positive, occasionally called

as “Excess, excellence” that must be earned by all humans after

worshipping God – performing all human obligations as Allah’s

creature. As Allah said in his Holy Qur’an

The word ( al-Fadhl)is preceded by (min), it indicates that the

bounty of Allah is plentitude and never be finished in spite of

all human beings gone after all the times. Therefore the purpose

39 Muhammad Hashim, Islamic Perception of Business Ethics, op.cit. p. 107. KhurshidAhmad, Islam Basic Principles and Characteristics, 2nd Edition, Publication Section Da’waAcademy International Islamic University Islamabad Pakistan. Abu FadhlAbdullah Muhammad al-Dhoidi al-Ghomari, al-I’tiqad ala Madzhabi al-Salaf Ahli al-Sunnah waal-Jama’ah, ( Dar al-Ahd al-Jadid li al-Thiba’ah, 1959), p, 4. Al-Syaikh Hammadbin Muhammad al-Anshori, al-Imam al-Khitobi wa manhajuhu fi al-Aqidah (Riyadh, Dar al-Wathon, 1997), p. 285

14

of wealth gaining isn’t only as mean of basic life, but to

perform a holistic worshipping for the sake of God’s approval.40

Al-Qur’an mentioned word mal, nafs and aulad at once, and mal

(wealth) is at first position because human’s dependence on

wealth is biggest than other. It is generally human

acknowledgement towards wealth urgency, it has great impact on

life and thought pattern. To cover all excessive life and thought

pattern.41

Islam explained when human being is in biological creature,

Allah allows all human beings to seek wealth in order to serve

life need. In other case while all human beings are as

physiological creature, Al-Qur’an mentioned strictest commandment

that wealth is not the only one to gain in this life. When wealth

becomes main orientation of life, Al-Qur’an fulminate and

consider human’s attitude is clearly foolish.42 Indeed Islam

decides value of human self and determine the boundary for the

sake of the balance between personal life and society.43 40 M. Quraish Shihab, Wawasan Al-Qur’an, (Bandung: Mizan, 1996), p. 40341 Q.S Ali Imran : 4

42

: حى� (4 ( الض�“ And indeed the hereafter is better for you then the present (life of this world)”

43 Islam never let all believers to forget remembering that Allah hammer

at the relation between spirituality and worldly. The main obligation of

15

2. ) The ethics of Earning

The concept of ethical work has come to mean various thing

to various people, identified as specialized study of moral right

and wrong, Whereas Garret defined ethical work as the

relationship of business goal and techniques to specifically

human ends. It studies the impact of act on the good of the

individual, the firm the business community, and society as

whole.44 According to Weihrich and Koontz business ethics is

concerned with truth and justice and has a variety of aspects

such as the expectation of society, fair competition,

advertising, public relation, social responsibilities, consumer

autonomy.45

There are many terminologies in Al-Qur’an - the main sources

which explained us the encouragement to work ( theological

underpinnings of Islam on work or entrepreneurship). Other than that term “

rizq” is more popular in our daily life, closed to “the ethic of

earning”.46 Generally term “rizq” related to other terms , “ amal”,

mankind is submission and obedience, which is affected to all daily activities( wisdom, lawful, trustworthy, struggle and be aware of unlawful or unfairtransaction )

44 Garret T, Business Ethics, (London Prentice Hall, 1970). Md A.J, FerdousA, Muhammad Khalil R, Implementation Mechanism of Ethics in Business Organization,International Business Research, Vol.3, No.4; October 2010. P, 2

45 Ferdous A, Muhammad Khalil R, Implementation Mechanism of Ethics in, ibid. 46 Bahtiar Effendy, “Pertumbuhan Etos Kerja Kewirausahaan dan Etika Bisnis di Kalangan

Muslim” dalam Bahtiar Effendy, Masyarakat Agama dan Pluralisme Keagamaan( Yogyakarta: Galang Press,2001), hlm.195. Muhammad Djakfar, Anatomi PerilakuBisnis Dialektika Etika dengan Realitas, (Malang: UIN-Malang Press,2009), hlm. 43

16

“ma’ishah”, “tijarah”, “barokah”, “infaq”, “sadaqah”, and “riba”. And amal (work)

is very closed by fi’il (action).47

The concepts of Islamic work ethics has its origin in al-

Qur’an, the saying and the practices of Prophet Muhammad (PBUH).

Al- Qur’an speaks about honesty and justice. In Islamic work

ethics, there is no room for laziness and waste of time, either

by remaining idle or engaging oneself in an unproductive

activity.48 The Islam work ethics view dedication to work as a

virtue. Sufficient effort should go into one’s work which is seen

as obligatory for capable individual..49

Al-Qur’an defined Islam with Syari’ah, Thariqah, Shirat, Sabil, and

Minhaj. Above all words indicate the path we (believers) pass

through. Thus, Islam never says that life is stagnant or simply

passive but only to look for God’s approval ( lillahi ta’ala). There

are many terms used in Al-Qur’an to reveal value of work, there

47 Mustaq Ahmad, Etika Bisnis dalam Islam, ter. Samson Rahman (Jakarta:Pustaka al-Kautsar, 2001), hlm. 10. Muhammad Djakfar, Anatomi Perilaku BisnisDialektika Etika dengan Realitas, (Malang: UIN-Malang Press,2009),

48

49 Mohammad Zaid M.Z &Ahmad Faisal. M, Ethical Issues Between Workplace and

…..op.cit, p. 51

17

are; amal50 ( (ملع , kasb51( هد)) juhd52 ,) كست� اء) ’ibtigho53 ج� ع� ت� س) sa’yun54 (اب�

ال) dan sualun( عى� و Indeed Islam confirmed that rizq is very 55 .(س999

closed by work, and work is very closed by action. This is a

clear signal emerged from Allah’s speech in his Holy Qur’an. But

it is strict prohibition for all human beings to rely on hard

work, we should make a balance consideration between hard work to

earn money and hard work to ask Allah who always bestows us

everything (al-Razzaq)

Business can be defined any activities which is done for the

purpose of earning profit but legitimate activity is called

business. Illegal or unlawful activities not reckon in the limit

of the business.56 In Islamic literary sense, the term business

50 QS. Fathir : 10

51 QS. Al-Baqarah : 286

52 QS. Al-Taubah 41

53 QS. Al-Baqarah : 207

54 QS. Al-Najm : 39-40

55Ahmad Munir, Harta dalam perspektif Al-Qur’an, Disertasi Program Doktor

pada program pascasarjana Uin Syarif Hidayatullah Jakarta , hlm 242

56 QS. Jasyiyah : 18

18

means the state of being busy; it is built by ethical spirit for

social goodness. As it is narrated by al-Bukhari in his Hadith

م ال ث� ق� Tن ي�� د وال ال ت�ز ال ي� ق� م ا ال ث� ها ق� ن� لى وف� لاه� ع ال الص لى اللة ق� ت� ا. ح عمل ا ي� ال ا

اري� ( ح� ب� ل اللة )رواه ال ت� ب� ى� س هاد9 ف� ج� ال ال ي� ق� ا Allah said in Holy Qur’an Surah al-Isra verse 19 : “And whoever

desires the Hereafter and strives for it, with the necessary effort due for it (i.e do

righteous deed of Allah’s obedience) while he is a believer (in the Oneness of Islamic

Monotheism) then such are the ones whose striving shall be appreciated, thanked and

rewarded ( by Allah)”

All human beings are obliged to do “ kasb” or earning money

by means of ikhtiar. it is strong spirit which Allah created for all

his creature or we call it “quwwah al-Iradah”57

Al-Qur’an never prohibit all human beings to earn money as

long as inside Islam corridor which Allah guided us. Al-Qur’an

affirmed in addition legalization of earning money, we should

look for Allah’s bounty of Mercy. It means that in fact Allah

gave us freedom to work as part of Ikhtiyar but should remember

than our freedom is limited, there is no free act or totally

freedom.57 Abdurrahman Hasan Hanbakah al-Maidani, al-Akhlaq al-Islamiyah waasasuha,

( Damaskus, Dar al-Qolam, 1999), p. 122, Nurcholis Madjid, Islam Doktrin danPeradaban (Jakarta: Paramadina, 2000), p. 282-283

19

However someone’s attitude indicated akhlaq (ethics), or if

someone always remember to obey all Allah’s command, or obey the

ethics of life. Finally all activities are very closed by ethical

life, without any hesitation to do.58

Al-Qur’an appreciated humans’ effort, based on that humans’

life is built by responsibility or “amanah”. Term amanah or

responsibility is very closed to Iman (faith), and it is core

central that will give value of humans’ activities, beside that

how to strengthen the closed relation between human beings.

Colleagues interaction (muamalah) and closeness (muqorobah) –

horizontal and vertical integration of corporation - Will emerges

the strong spirit of human beings to remind all of them that

human interaction is related to promises in sight of God.59

In summary then, the relationship of akhlaq karimah and God

consciousness can be manifested by the the string :

Tauhid=( Qur’an) + Tawhid=( Just Balance, Purpose, Well

Being, Certainty, Evolution). Imam al-Ghazali’s epistemology in

the Ihya’ (trans. Karim Undated) described a social economy in

which the rule fo Shariah and the ideal self – actualization of

58 Muhammad Djakfar, Anatomi Perilaku Bisnis Dialektika, op.cit. p. 70 59 QS. Al-Nahl : 91

20

individuals are seen to construct a world-system that can reflect

the universal interrelationship with akhira (hereafter)60

Ethical work based on Islamic Perspective can guide the

manager and executive of a business organization in the right

direction. The possible contents of ethical work based on Islamic

Perspective are wide and varied. The possible contents business

ethics based on Islamic perspective are : 1, Speaking the truth

about quality, quantity, and ingredient in the product,61 2. It

is not allowed in Islamic religion to exaggerate the size and

quality of products, 3. Not cheating customers by false or

misleading information about product,62 4. Not concealing the

defect in the products, 5. Giving correct weight and measurement

while selling,63 6. Becoming loyal on the owner of business and

60 Masudul Alam Choudury, Comparative Economic Theory, Op.Cit, p.49 61 Prophet Muhammad Said in Hadith “In the day of Qiyamah, Allah will

not talk, look at and pardon those sellers who falsely swear about quality oftheir products so that buyers will buy a large quantity of their goods”(Shahih Muslim Hadith Book). In another hadith, Prophet Muhammad was askedabout great sins and he said: the following are acts of great sin; a. to joinjoin others in worship Allah, b. to undutiful to one’s parent, c. to killperson (without good reason and without any sanction from court of law); andd. to give false witness against any person (Shahih Bukhari Hadith Book, Vol3, Hadith no 821). We can emphasize on point (d) of this hadith which saysthat it is a great sin to give false witness against any person. In businesstransaction, disputes may arise and a person may give false witness for abusinessman in regard to the quality, quantity or the delivery date of thegoods. Giving such false evidence in business is a great sin under IslamicLaw.

62 The prophet said, “ it is not allowed, you are cheating thecustomers. You should put the deteriorated grain on top of the pile so thatcustomers can see it. Finally he said, “he who cheat customers and others isnot among the true believers of Allah.” (Shahih Tirmidzi Hadith Book)

63 QS. Al-Muthaffifin verse 1-3, QS. Al-Araf verse 85, QS. Al-Rahman verse 9

: Tن ي� ف� (3-1 ( المطف�21

following his instruction, 7. Obeying the commands of managers

and following their instructions, 8. Managers should consult with

the subordinate employee while making decisions64 9. Managers

should value and appreciate suggestions and good performance of

executive and subordinate employees, 10. Providing reasonable

salary and other benefits to the employees, 11. Fixing minimum

wages for different class of employees.

From above statements, we found strong ethical work model;

preceded from strong code ethics related by Islamic work ethics

can manifest Ethical practice then emerges Satisfaction of life

in this world – can gain the totally happiness in the world and

hereafter – definitely always have relation between ethical work

and Islamic Shariah. Thus will manifest the balance between human

interaction and God interaction.

D. CONCLUSION

: راف�غ (85 )الا : Tمنرح(9 ) ال

64 Al- Shura 42 : verse 38

The Prophet Muhammad always consult whith his companions before making a

decision whether it was related to business, politics, state matter, war,international relation. After his death the four rightly guided khalifas(elected presidents) followed this consultation mechanism before making anyimportant decisions related to state affairs during their reign from themiddle of the 7th century to 8th century A.D.

22

Business is a compulsory human life. We won’t separate from

business activities, business is everything but it has to

integrate with Islamic ethical concept of business which is

belonging to Faith, Tauhid and Allah’s commands.

Muslim needs to withholding Tauhid, the fundamental of faith

based on Al-Qur’an and Hadith Life manifestation of the practice

which accounts for worship and morality needs to be implemented,

the result is Islamic moral character requires the emphasize that

following five key parameters of Islamic behavior such as

justice, trust, righteousness, the struggle toward self

improvement and keeping promises

Basic concept of Islam doesn’t merely focus on belief, in

the contrary it needs to be implemented in daily activity. Islam

never neglects the serious intention on earning the wealth,

besides the earning is obligatory of every human. But Islam never

lets it go ahead alone without the right path based on Islam

Naturally all human beings need to endure his life

existence, then Islam never forbid to earn money for life need.

Al-Qur’an mentioned word mal, nafs and aulad at once, and mal

(wealth) is at first position because human’s dependence on

wealth is biggest than other. It is generally human

acknowledgement towards wealth urgency,

23

Ethics as reflection of moral values which are constructed

in theology. Al-Qur’an forbids all human to do bad deed in

earning (business), cause the property doesn’t mean to the kind

of material, quality, and the quantity, but it is focused on

ethics attitude of human to the property which includes three

aspects; the ethics aspect or earning, possession, and the using

of it.

We found strong ethical work model; preceded from strong

code ethics related by Islamic work ethics can manifest Ethical

practice then emerges Satisfaction of life in this world

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