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Islam considers legally acquired wealth as an object of protection of the Shariah, the owner of wealth as an administrator who maintains his wealth as a trust for God and the community. Therefore, the inability to properly use his property as the basis for the forfeiture of his right to his wealth. Extravagance misuse, waste and general of wealth is the foundation on which the Community could consider him a “safih” a person of misunderstanding, and the other in possession of “low intelligence” and a person with his own moral and financial loss is detrimental to the interests of the Community. There is a principle (Hajr), then the wealth of such a person is created in the department of community, or its legitimate representatives, which may limit its right to use only a portion of his property to his basic needs (Qur’an 4:05).

This wealth, therefore, is considered “good” and “support” to the community in achieving the possession and disposition of all the rules of the Sharia are observed.Also of these rules are the samples in amounts shown and those whose tax amounts are left to the discretion of the owner of wealth. All these samples should be that wealth exceeds a specified minimum amount called nisab. After these obligations are met, the rest of the wealth belongs to the owner, but must be used in accordance with the rules of Sharia. Among these rules prohibiting extravagance, opulence, waste or abuse of the general wealth. By contrast, involuntary poverty is considered undesirable. This particular conception of wealth, however, is qualified in terms of income, ownership and disposition of wealth.

Earning wealth is valid through the emphasis that wealth is only a means to reach the ultimate end and not an end in itself. Must be achieved “good”, “productive” and “useful” labor. This type of work is defined as the Sharia, which defines methods to gain wealth legally, is not only legitimate means to earn wealth defined, but also various economic activities that are prohibited are presented. Shariah defines a non-permitted occupations and trade and economic activity, which may result in illegally acquired assets. The sharia in any profession to determine right and wrong practices. Illegally acquired or accumulated wealth for themselves sentenced to “corruption” and the decline is the foundation of all the negative qualities of the people, which is greed.

Islam considers wealth as the soul of the community must be constantly in circulation, therefore, does not have the right to build (Quran 9:34-35). The implication is that legally earned wealth should be invested in the community to improve their economic welfare. Wealth to invest not only measured by the economic benefit associated with it, but the benefit to the company. The needs of society, therefore, should be a consideration for the owner of wealth.

Disposition of assets will have the same rules of Shariah. The first and most important of these rules, the recognition of the rights of others in wealth, because of the principle of unchanging claim ownership of this conclusion is based on a property, property rights claims of the principle of invariant states that all people have the right resources that God has given mankind. As a source of mental and physical abilities of humans, which is why some members of society can have more than others, it is also the God of the property is less capable of original resource is still in force, as well as original properties God is not denied resources when they are together with the creative work of individuals, treated, property and wealth.

Mentioned earlier, that the work and ownership are essential to the Islamic concept of intellectual property rights. Islam encourages a man to use in order to maximize the sense of all the resources that God has created and entrusted the man has used in a responsible manner. Failure to use these resources for his benefit and that of society means the provision of God ingratitude of those resources is irresponsible and luxury. Wealth is seen as an important means by which a person can open the way to achieving his ultimate goal. Islam means prosperity “good”, the joy of destination and the joy, the support communityMan are encouraged to use the “time” trying to work, declaring that God has done for days in search of a livelihood. A person who is hard work to search for God, “Bounty” – which contains all necessary means to earn a living right – is the highest praise.

All disabled people invited to work for a living. No person who is physically and mentally, can not become the responsibility of the family or through the inaction of the State. The work, which all are required to pay a “good” or “useful” (al-Salih al-‘amal), but the work is not considered insignificant in terms of fertilization, or the punishment in this world and in the future. You must reap what rewards or payments are made as a result of their work. (Qur’an, 99:6-8).

Labour, therefore, considered not only a right but a duty and an obligation. Islam has the right of individuals to choose the type of work he wants, but with this freedom comes an obligation to consider the needs of society as well as for selecting the type of work permitted by the Shariah .

Like all class differences are canceled by Islam, no line of work permitted by the Shari’a considered demeaning of Islam, which faces of diversification on the basis of natural talents, skills and technology, or personal inclinations . Based on his concepts of justice and contracts that make Islam as a duty for the employee to perform the tasks it has contracted in good faith, but when people are equipped with skills and talents, their productivities are different. Justice, however, requires the return to work every single stand with productivity.

While Islam, no doubt, is against idleness and socially productive work, which supports those who are physically or mentally unable to work while maintaining the right to have the tradition of the society regarding the producesWestern work and work as a cost incurred by those who want to consume the goods and made available. The natural state of humanity is regarded as one in which the land is not going to meet human needs, except when human beings work to do so. It is neither a logical nor an inevitable corollary of this view that less work is better than most. Even in this tradition, which is logically possible that some of the work is much more palatable than others, and perhaps to the point that some of the work ceases to be a cost incurred in satisfying desires.

However, it is clear that to be ignored, especially since an assumption shared by economists from the nineteenth century – and most explicitly in the ideas of utilitarianism – is that the effectiveness and the inconvenience to grow together , and paid work can not be expected to offer much more intrinsic satisfaction.

Work concept in Islam (called “Amal) is much larger and have different features and objectives are understood to be the economic model of the Western tradition. In Islam, work ethic is defined by the Koran itself, which mentions the word” Amal 360 verses. A closely related concept, fi’l (also translated the work) is mentioned, in addition to 109 lines. All these verses point to the need for the work and activities of people. It is based on the emphasis on the work of the practice of Islam as an ideology and practice of ideology, religious activities, and the “best axis of believers

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