Abstract
Religion and work are seldom discussed. The two have caused scholars to question the religion’s role with work. This paper reviews research on the integrate between religion and work by examining issues of concept, definition, measurement, and reviewing research that examines the relationship of work and religion with respect to: different times, types of people, organize human interactions and sources of knowledge. We then discuss the methodological requirement for reintegrating work studies into social institutional theory and indicate what the conceptual payoffs of such integration might be. These payoffs include breaking new conceptual ground, resolving theoretical puzzles and envisioning the nature of new social institutions
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Notes
See Nippert-Eng (1996), she discusses further the classification of home and work.
The religion was initially combined with ethics and values, see for example Siedenburg (1922).
Qur’an, 11:38.
Qur’an, 18:77.
Qur’an, 28:26–27.
Qur’an, 34:10–11.
Qur’an, 2:21–22.
Qur’an, 51:56, see also 2:177, 16:97, 22:77, 33:71, 6:162–163, 98:5.
Qur’an, 62:10.
Qur’an, 67:15, see also 16:97, 28:77, 78:10–11, 73:20.
Qur’an, 5:2.
Ibnu Katsir, Tafsir al Qur’an al Adhim, Digital Version.
Qur’an, 4:58.
Qur’an, 8:27.
Qur’an, 5:2, see also 4:29, 5:1, 8, 36, 103:3, 59:7, 70:24–25.
Narrated Bukhori, www.Iqra.net/ index Hadits.
Qur’an, 28:77.
Qur’an, 53:31, see also 70:24–25.
Qur’an, 65:2–3, see also 14:11.
Narrated by Tirmidzi.
Qur’an, 2:273, see also 70:24–25.
Narrated by Ahmad from Ibn Mas’ud.
Narrated by Ahmad.
Schultz (1968).
Olson (1965).
Qur’an, 30:30.
Qur’an, 9:34–35.
Umer Chapra (1992, pp. 210–211).
Yusuf Al-Qaradawi. Economic Security In Islam (2010, p. 34).
Id. at 39.
Nasr (1975, p. 98).
Id. One famous story recounts how a religious scholar was asked what he would say when he met God, and he responded that he would "die obeying God" because he earned a "living" for himself and his "dependents by the dint of [his] labor."
Al Faruqi (1992, p. 175).
Ziauddin Ahmad. (1991). Islam, poverty and income distribution, pp. 17–18.
Khalil-ur-Rahman (2010, p. 71).
Generally speaking, this labor context in Islamic law is often represented by jurists as a form of contracting between two parties. The two forms it can take are ijara (contract for hire) or ju 'ala (contract for beneficial use).
Narrated Ibn Majah, http://www.iqra.net/Hadith/work-rights.php.
Hodgson (1974, p. 206).
Khalil-ur-Rahman (2010, p. 69).
Id. at 81.
Umer Chapra (1992, p. 253).
There are two critical requirements for the employee-employer relationship. First, a wage must be fixed and, second, the action for which compensation is received must be defined.
Op.cit, p. 253.
Khalil-ur-Rahman (2010, p. 76).
Id. p. 77.
Kahf (1995, pp. 57, 66).
Idem.
idem.
Dahlawy (2003, p. 116).
Op.cit, p. 254.
Zakat is considered one of the five pillars of Islam. The word zakat itself "derives from the verb zaka, which means to purify (also with the connotation of growth or increase)."
Islam also further differentiates between Halal and Haram economic activities, so a Muslim worker can only participate in the process of Halal activities, see Toseef Azid, Appraisal of the Status on Research on Labor Economics in the Islamic Framework, http://www.kantakji.com/fiqh/files/research/op50.pdf.
God's vicegerent on earth, al-Qur'an, 2:30.
Narrated Bukhori.
Nahj al-Balaghah, Cairo n.d., v. 3, p. 231.
Abu 'Ubayd, Kitab al-Amwal, Cairo, 1353 A.D., pp. 595:1909. For slightly different wording, see Nahj al-Balaghah Cairo n.d.. v. 3, p. 231.
The Prophet, while appointing Mu'adh as Governor of the Yemen, enumerated to him a list of duties,one of which was to educate people that God had made it obligatory upon them to pay the Zakaat which is to be collected from the rich and distributed to their poor' (Bukhari, v. 2, p. 124; Tirmidhi, v. 3, p. 21:625 and Nisa'i, v. 5, pp. 3 and 41).
Qur’an, 59:7.
See the comments on verse 34 of surah 9 of the Qur'an in the commentaries of Ibn Kathir, v. 2, p. 352, and Al Jassas, (1957, p. 130).
See the commentary of Ibn Kathir, v 2, pp. 360–53.
Qur’an, 5:2.
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Acknwledgement
Abdul Ghafar Ismail is also AmBank Group Resident Fellowship, Perdana Leadership Foundation and head of Economics and Finance School of Economics (EKONIS) UKM. The author benefited from the research Grant No. UKM-11KH-05-FRGS0087-2009.