ISLAMIC CONCEPT OF WAGE IN MANAGEMENT
as to person reason wants to work (petersonand plowman). the desire to live (alive willing for continuance), the desire for posession (willing to has a certain), the desire for power (willing to has power), the desire for recornation (willing for acknowledgment). wage wage or salary follows west Usually, main or minimum and that every emolumen addition payed out direct or not direct, what in the form of cash or goods, by entrepreneurs to workers in relation to work connection. while wage follows that accepted islam repayment somebody on the job in the form of matter repayment at world (fair and proper) and in the form of reward repayment at the last world (good repayment). opinion towards wage difference between west and Islam situated in two matters: first, very big wage islam see the hook with a moral concept, not temporary west. Second, wage in Islam not only limit of matter (matter or mundane) but through the life limit, that is dimension that hereafter called with reward, not temporary west. as to wage a second concept similarity between west and Islam lays in justice principle (justice) and elegibility principle (sufficiency).
Keyword: islamic payment management, conventional payment.
ISLAMIC CONCEPT OF WAGE IN MANAGEMENT
1. P E N D A H U L U A N
In fact there are a number of facts to prove that the money is important to employees. Because money is worth that can be redeemed for goods or services. Money has economic value as a medium of exchange for the allocation of economic resources, and also a tool of social exchange. Based on these reasons, the people willing to work. The reason people want to work (petersonand plowman)
1. The desire to live (the desire for survival)
2. The desire for posession (the desire to have something)
3. The desire for power (the desire to have power)
4. The desire for recornation (desire for recognition)
Sehingaa problems in the provision of services is an issue that was never finished debated by management, any form of organization. Balasa services are always made to re-think the management company from time to time to set policy on remuneration. In an organization of wages often lead to conflict between the management and employees as is the case lately.
For organizations most important is how management remuneration so as to determine the difference in the level of wages. Such as work experience, remuneration elsewhere into consideration for determining salaries. There’s also the fact in which incentives are distributed to employees often lead to protests employees. If the organization should provide incentives to employees for achievement, the employee thankful and grateful to the organization. But what often happens employees are protesting because the incentives it receives less than he expected. Some are protesting because employees who feel the same jobs and duties, but he received incentives vary.
Under the conditions described, the concept of equal pay in the management of sharia to be important to investigate, how real wages in the management concept of sharia in outlining the rules on remuneration.
I.1. PROBLEM FORMULATION
Based on the above background perntanyaan a problem often arises in the provision of management remuneration or wages, then the problem is:
“How wages on the management concept of sharia (Islamic) and the concept of equal pay on the concept of conventional (western). ‘
The purpose of this study is to explain the concept and remuneration in accordance with the provisions of Shariah. Sehinggan purpose of this research is “to understand and analyze how the concept of wages in the management of sharia (Islamic) and conventional concepts (west)”
2. LITERATURE REVIEW
2.1.Upah and Salary.
Regular wage or salary, or minimum principal and any additional emolumen paid directly or indirectly, whether in cash or in kind, by the employer to the employee in connection with employment. Characterize a system of remuneration that is both easy to understand, easy to calculate, effective motivation, the relationship between employment and wages and stable. (Ruky: 2001)
2.2. Falasafa and Wage Factor
Philosophy of remuneration is fair and competitive, just here to explain that something is objrktif, while kompetetitif illustrates that no less a reward system in a similar organization, (Davis, 1995).
Internal factors in the return policy, the Company Ability to Pay, Job Characteristics, Characteristics of Workers. External factors in the return policy, the labor market situation, the Standard Cost of Living, Industry Wage kind, Government Regulations Regarding Benefits (Desler, 2004)
2.3. Wages in the view of Islam
According to Muhammad Abduh and Zamakhsari definition, the one who works in an enterprise (organization) can be categorized as good deeds, provided the company does not produce / sell or seek illicit goods. Thus, an employee who is working correctly, will receive two rewards, the reward in this world and reward in the Hereafter. (Yusuf Qaradawi, 405.2001)
God confirmed the reward is in the Qur’an as follows: (Abdul Wahhab Abdul Aziz As-Syaisyani.) “And say:” Work you, then Allah and His Messenger, and the believers will see your work, and you will returned to Knowing God would Unseen and the Visible, and He gives you what you do. ” (At Tawbah: 105).
“Surely those who believe and work righteous deeds will surely We do not waste the reward of those who do good deeds (her) well.” (Al-Kahf: 30).
According to the National Research Council Perupahan: Wage is an acceptance in return for the giver to the receiver working at a job or service that has been and will be carried out, serves as a guarantee for the survival of humanity and decent production, expressed or assessed in the form of money is determined by a agreements, laws and regulations and is paid on the basis of an agreement between the giver and receiver work
By the time employees join an organization, they made a pact not economical and psychological writing, although in general they do it unconsciously. Psychological Agreement, the terms set psychological involvement of each employee with the system, and demanding more than just economic rewards, they are trying to get a sense of security, treated as a human being, a good relationship with others, and support to meet expectations. If the organization is only concerned with economic agreements, job satisfaction and employee performance will tend to decline. Conversely, if the psychological and economic expectations are met, employees tend to feel satisfied and strive to excel. Wages in the Western sense of reward associated with the temporary workers, casual workers or workers, such as wage casual workers in oil palm plantations, the wages of construction workers who are paid weekly or even daily. While salaries in the Western sense associated with money (financial) received by the employee or full-time workers and paid once a month. (Tropman: 2001). Thus, in western terms, salary and wage difference lies in the type of employees (Fixed or not fixed) and the system of payment (monthly or otherwise). Although the emphasis lies between wages and salaries in kind of employees whether permanent or not.
In terms of differences in terms of wages and salaries according to Western concepts above, Islam outlines a comprehensive wage and salary more than the West.
God confirmed the reward is in the Qur’an as follows:
In interpreting At Taubah verse 105, the Quraish Shihab explains in his book Tafsir Al-Misbah as follows:
“Work you, for the sake of Allah with a variety of works righteousness and rewarding, both for me and for the general public, then God will see the judge and reward your charity’s”
Based on the above letter of an organization should be required to assess and reward for those deeds. In other words, rather than a reward is a reward or a reward or compensation.
Meanwhile, according to Sheikh Az-Zamakhsari, Amal Saleh was all that was in accordance with the arguments of reason, al-Qur’an or Sunnah and Prophet Muhammad.
Based on the above three verses, the At-Tawbah 105, An-Nahl 97 and Al-Kahf 30, then the concept of Islam Rewards focuses on two aspects, namely the world and the hereafter. But the most important thing, is that the emphasis on the hereafter is more important than the emphasis on the world (in this matter) as the spirit and soul of the Qur’an Surah Al-Qhashsash verse 77.
Sura Tauba 105 explains that God commands us to work, and God will avenge all of what we do. The most unique in this verse is God’s affirmation that the motivation or intention to work it must necessarily be true. Because if the motivation is not working properly, Allah will reply by giving punishment. Conversely, if the motivation is right, God will reward that work with a better response than what we do (An-Nahl: 97).
Furthermore Surat An-Nahl: 97 explains that there are no gender differences in wage / reply from God. This verse confirms that there is no wage discrimination in Islam, if they are doing the same job. The interesting thing about this verse, God is a direct response of the world (good life / sustenance is halal) and replies in the Hereafter (in reward).
Meanwhile, Surat Al-Kahf: 30 confirms that the response to the work that has been done man, God would respond fairly. God will not apply despotic manner charity squandered his servant. The concept of justice in wages is a very dominating in any practices occurring in the lands of Islam.
Furthermore, if we look at the hadith the Holy Prophet of wages reported by Abu Dharr that the Messenger of Allah said:
“They (the slaves and servants) are your brothers, Allah put them under asuhanmu; so if anyone has a brother under her care then it should be given the meal as what he ate (alone) and give clothes as what he was wearing (alone) and not charge at them with a very heavy task, and if you charge it with such a task, then let help them (do it). “(Narrated by Muslim).
From this hadith can be defined that material nature wages (wages in the world) must necessarily be associated with the assuredness and the adequacy of food and clothing. The words: “must be given the meal as what he ate (alone) and give clothes as what he was wearing (self)”, means that wages should ensure the food and clothing of employees who received wages.
So from the verses of the Qur’an in the above, and from the hadiths of the above, it can be defined that: Wages is the reward one receives for his work in the form of material rewards in the world (Fair and Decent) and the reward in the form of rewards in the Hereafter (better rewards). (Shabuni, Muhammad Ali As-. 1995).
Based on the description above so it can be seen the concept of wage perbedaab anatar conventional (western) and the concept of wage Shari’a (Islamic). Where the difference is,
First, Islam sees a huge wage relation with moral concepts, while the West do not. Secondly, wages in Islam is not limited to the material (material or mundane) but through the boundaries of life, the dimensionless hereafter called Pahala, while the West do not.
The concept of wages between the West and Islam
No aspect of the Islamic West
1 a close linkage between wages by moral No Yes
2 Wage has two dimensions: the world and the hereafter No Yes
3 Wages based on principles of fairness (justice) Yes Yes
4 Wages are given on the basis of eligibility Yes Yes
However, if viewed from the equation then there are similarities between the concept of wages between the West and Islam are: first, the principle of fairness (justice), and second, the principle of appropriateness (adequacy).
1. FAIR, the organization applying the principles of justice in wages reflects rganisasi led by pious people. The concept of this fair are the traits of a pious organization. Qur’an states: “Acting is unfair, because it is closer to fair Taqwa.” (Surat Al-Maida: 8).
2. FAIR and TRANSPARENT CLEAR means, “O you who believe, if you do not bemua’malah in cash for the specified time, you ought to write. And be an author of you write it correctly. And do not be reluctant writer to write as Allah taught him, so let him write, and let people who owe it mengimlakkan (what to write it), and let him pious to Allah his Lord, and he shall not diminish at all rather than debt. If the debtor is the weak minds or weak (condition) or he can not afford mengimlakkan, then let his guardian mengimlakkan honestly.
3. FAIR significant proportion. “And for their respective degrees according to what they have done and that God will suffice for them (children) to their jobs they are not harmed.” (Surat al-Ahqaf: 19).
“And you did not reply, but by what you do.” (Surah Yaasin: 54). “Behold, a man no gain other than what has been iusahakannya.” (Surat an-Najm: 39).
These verses affirm that one’s work will be rewarded according to the weight of his work. This context that the Western management experts translate to equal pay for equal jobs, which means equal pay for work of equal value. If there are two or more people doing the same job, then they should pay the same.
WORTH, If Just talk about clarity, transparency and proportionality in terms of the weight of the work, the worth associated with the amount received.
Figure 2. Well worth the Sharia
1. DECENT ENOUGH meaningful food, clothing, PAPAN.Jika terms of the hadeeth narrated by Abu Dharr that the Messenger of Allah said: “They (the slaves and servants) are your brothers, Allah put them under asuhanmu; so if anyone has a brother under her care then given the need to eat like what he ate (alone) and give clothes as what he was wearing (myself), and do not charge them with a very heavy task, and if you charge it with such a task, then let help them (do it). ” (Narrated by Muslim). concept is very different from the concept of wages by the West. Concepts wages according to Islam, can not be separated from moral concepts. probably fine if the salary of a clerk in the West is very small because the work is so trivial (eg cleaning service .) but the concept of Islam, although cleaning service, remains a key consideration WORTH factor in determining how much wages will be given.
2. ACCORDING TO THE MARKET WORTH meaningful “And do not harm humans of their rights and do not rampant destruction on the earth.” (Surat ash-Syua’ra 26: 183). Verse means that one should not harm other people, with how to reduce the rights that should be obtained. In a more distant, rights in wages means wages that do not employ a person, far below the wages that are usually given. (Shihab, Quraish., 2002.).
From the description Wages by Islamic concept above, it can be illustrated how the concept of wages in Islam based on the concept of Sharia has 2 Dimens the worlds and dimensions hereafter. (Qaradawi, Yusuf: 1997).
Figure 3. Wages in the Islamic concept of dimension
To apply the wage-dimensional world, the concept of morality is very important in order to obtain the reward of the Hereafter as the dimensions of the wages. If morals are ignored, then the dimension of the hereafter will not be achieved. Hence the concept of moral placed on the outer box, which means, moral concepts necessary to implement wage wage-dimensional worlds that can be reached hereafter. Dimensions of wages in the world is characterized by two things, that is fair and reasonable. Fair means that wages should be clear, transparent and proportionate. Decent means that wages should be given sufficient food, clothing and shelter, and not far below the market. Wage management rules need to be mounted in position, so that makes it easy for the Muslims or Muslim businessmen in implementing sharia in wages management employees in the company. (Arep and the Cape, 2003).
Based on the discussion above, it can be concluded:
1. Wages in the West are regular wage or salary, or minimum principal and any additional emolumen paid directly or indirectly, whether in cash or in kind, by the employer to the employee in connection with employment. While wages according to Islam is the reward one receives for his work in the form of material rewards in the world (fair and reasonable) and the reward in the form of reward in the Hereafter (better rewards).
2. Wage differences between the views of the West and Islam lies in two things: first, Islam sees a huge wage relation with moral concepts, while the West do not. Secondly, wages in Islam is not limited to the material (material or mundane) but through the boundaries of life, the dimensionless hereafter called Pahala, while the West do not. The concept of equality of the wages between the West and Islam is the principle of fairness (justice) and the principle of appropriateness (adequacy).
3. Wage guidelines in Islam there are 2 which are fair and reasonable. Fair means 2 things: (1) clear and transparent, (2) proportional. While significant Worth 2 things: (1), sufficient food, clothing and shelter, (2), in accordance with the market.
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