MANAGMENT

Management at the time of the Prophet of Islam
Management and administrative practices have been implemented based on Islam and lived for a long time starting with the existence of Adam until the era of the Prophet Muhammad and practiced by many generations. Glory practiced based on the compulsory nature of the Prophet in which there are four, namely Siddiq, trust, tabligh and fatonah.
Siddiq - means true. It also means not cheating, right, and bringing himself and others to the truth.
Trust - means responsible. It refers to an individual who is trustworthy and reliable.
Tabligh - means to deliver. As a leader we need to have a clear vision and mission to be served on the staff of the organization.
Fatonah - meaning wise. A leader must have the wisdom that can be used to lead the organization.



Characteristics of Leadership in Islam:
 Strength & Trust
- A person who holds jaatan in an organization must have the physical strength and trustworthy.

 piety
- Piety is to maintain a good relationship with God protect themselves from acts that are not blessed by God, take care of all the commands that can be done and keep the ban.


 Justice
- Justice is demanded in all things. Leaders demanded justice is justice encompassing all God's creatures.

 Following through good
- Sample the best example. Prophet Muhammad is the best role model for mankind

konsep pengurusan dalam islam

konsep pengurusan dan pentadbiran

konsep pengurusan islam adalah sesuatu yang amat penting untuk diaaplikasikan sebagaimana yang terkandung dalam wahyu. Pegurusan termasuk dalam kategori hubungan manusia sesama manusia sebagai usaha ke arah kesejahteraan, keharmonian, kedamaian dan keselamatan hidup dunia dan akhirat dengan berteraskan hubungan kepada Allah SWT.Pengurusan ini berpandukan  al-Quran dan al-Sunah.

Pengertian pengurusan dan pentadbiran

Ibn Khaldun mendefinisikan pengurusan sebagai satu kegiatan kemasyarakatan bagi mengurus usaha-usaha kemanusiaan, berkumpulan serta bermatlamat yakni mempunyai tujuan yang sama.

Mary Parker Follet, seorng pakar pengurusan Barat mendefinisikannya sebagai satu seni melakukan sesuatu melalui orang lain.

Jaafar Muhammad pula, pengurusan ialah satu proses yang merangkumi proses-proses pengagihan input-input organisasi dengan cara perancangan, pengorganisasian, pengarahan dan pengawalan untuk tujuan output (barangan dan perkhidmatan) yang diperlukan oleh pelanggan supaya objektif organisasi dicapai.

Tujuan sistem pentadbiran

 keadilan sosial

 perkhimatan yang cekap dan sempurna

jaminan keslamatan, kestabilan, keamanan dan kemakmuran masyarakat.

Sumber pengurusan islam

·      Al-Quran

·      Al-Sunah

·      Amalan Sahabat

·      Pemikiran ulama

·      Pemikiran semasa

Pengurusan tauhid sebagai asas pengurusan

Ia sama dengan kedudukan bidang-bidang lain seperti politik, ekonomi, pendidikan, kemasyarakatan, kebudayaan, kesenian , teknologi dan lain-lain.

Tauhid Uluhiyyah

kepercayaan kepada keesaan Allah SWT dan bahawa setiap yang wujud di alam ini adalah milik Allah SWT.

Tauhid  Rububiyah

Kepercayaan bahawa Allah SWT sahajalah yang berhak dan boleh memberi Rezeki, menjaga dan menyuburkan ciptaan-Nya, termasuklah manusia.

Konsep Al-Istikhalaf

Istikhlaf  ialah ketetapan manusia yang ditugaskan dan diwakilkan oleh Allah SWT untuk membangunkan dan memakmurkan dunia.

PERBANDINGAN PENGURUSAN ISLAM DAN BARAT

Pengurusan islam yang dijalankan adalah berasaskan tauhid iaitu satu falsafah yang lengkap berhubung dengan manusia dan kehidupannya yang diwahyukan oleh Allah SWT. Sistem ini jauh lebih sempurna berbanding sistem-sistem lain kerana ia bersifat lengkap dan melengkap (syumul) yang mencukupi aspek jasmani, rohani dan akal. Tetapi berbeza dengan sistem pengurusan konvensional yang lebih menekankan aspek pengurusan yang berteraskan kepada material semata-mata dengan mengabaikan aspek agama, etika dan nilai serta pembangunan insan.

Pengurusan konvensional ini lebih menekankan aspek pengurusan yang berteraskan kepada material semata-mata dengan mengabaikan aspek agama, etika dan nilai, serta pembangunan insan. konsep ini berteraskan konsep sekular yang mengasingkan perihal keduniaan dengan agama. Bagi pengurusan barat, agama merupakan hal peribadi dan tidak berkait langsung dengan agama. 

objektif dan prinsip pengurusan islam

PENDAHULUAN
Allah s.w.t tidak melakukan sesuatu secara sia-sia. Bahkan semuanya diatur dengan bijaksana oleh Allah s.w.t untuk kebaikan. Dalam pensyariatan hukum dan pengurusan dalam islam Allah S.WT tidak mensyariatkan mana-mana hukum dengan sia-sia tanpa hikmah dan kebijaksanaan.

 

 

 

Di antara matlamat dan objektif pengurusan Islam ialah :-

• Menjalankan tugas yang telah diamanahkan oleh Allah dengan adil dan memelihara perhubungan yang baik sesama insan.
  

 

• Memakmurkan mukabumi ini dengan cara yang diredhai.
  

 

• Melaksanakan syariah Islam iaitu ibadat, muamalat dan hukum-hukum Islam yang lain.
  

 

• Mencari keredhaan Allah walaupun ketika berurusan dalam hal-hal duniawi.
   
   
   Berikut adalah prinsip-prinsip pengurusan islam:
  
  
  -Memelihara Keselamatan Agama (akidah)
  Islam mengharamkan semua perkara yang boleh mengancam agama seperti kufur,syirik,nifak riddah dan sebagainya.Ekoran itu islam mengenakan hukuman tegas terhadap jenayah keagamaan seperti jenayah murtad.Orang yang murtad dikenakan hukuman bunuh seperti mana yang disebut dalam hadis sahih yang diriwayatkan oleh Ahamd,al-Bukhari,Abu Dawud at-tirmizi an-Nasa'i dan Ibnu Majah daripada Ibnu Abbas bahawa Nabi SAW bersabda:
  "sesiapa yang menukarkan agamanya (iaitu keluar daripada islam kepada kufur) maka hendaklah kamu membunuhnya."

Ethics in Islam

Ethics in Islam

By Dr. Muzammil Siddiqi

As Muslims, we have to adhere to ethical standards, not only in business but also in all aspects of life. Both business and ethics are interrelated. There is a reference to this point in the Qur’an: For you in the Messenger of Allah is a fine example to follow (Al-Ahzab 33:21).

It is worthy stressing here that when Muslims stick to ethics in their daily lives, they will become good examples to emulate. Perhaps this will help rectify some aspects of the distorted image about Islam. Thus they will to some extent become worthy ambassadors of their religion.

Prophet Muhammad (pbuh) was an ideal human being. He was the best teacher, preacher, and guide; the best statesman, lawgiver, judge, diplomat, negotiator of treaties, and military commander; the best family man, a good husband, a kind father, a good neighbour, and friend of his people. He was also a very honest and successful businessman.

The Prophet was chosen by God to be His last prophet at the age of 40. Before that he was very much involved in business. He was born in Makkah, frequented by caravans from Syria in the north and Yemen in the south. The Prophet would join these caravans and that is how he traveled to Syria, Yemen, Bahrain, and many other places in Arabia. Some historians have also suggested that he probably traveled to Iraq and Ethiopia.

From his early age, he was involved in commerce. He had a good reputation as a hardworking, truthful businessman. It was due to this reputation that Khadijah, a wealthy businesswoman, hired him to work for her business. Many people in Makkah had asked for her hand and worked for her, but they either cheated her or she was not satisfied with their work. Finally, she found Muhammad (he was not a prophet at that time) and she asked him to work for her. He made several business trips. She was impressed with his work as well as his impressive personality, they later got married.

After marrying Khadijah, the Prophet took several business trips throughout parts of Arabia. Ancient Arabia used to have commercial fairs in almost all major towns and regions; it is probable that the Prophet visited some of these commercial fairs. After becoming a prophet, his business activities decreased, although he would occasionally participate in business transactions. His vast business experience helped him in dealing with people with great care. He often used to mention the names of people and tribes whom he met in his journeys. People were often amazed of his knowledge of people and their regions.

The Prophet emphasized that honesty and kind dealings with customers are the secrets of success in business. He said, “The truthful and honest merchant is associated with the Prophets, the upright and the martyrs” (Al-Tirmidhi). “God shows mercy to a person who is kindly when he sells, when he buys and when he makes a claim” (Al-Bukhari). The Prophet gave many teachings on business and economic issues, he covered almost every aspect of business and economics. Here are only a few major principles of fair business dealings according to Islam.

1. No fraud or deceit, the Prophet (pbuh) is reported to have said, “ When a sale is held, say, “There’s no cheating” (Al-Bukhari).

2. Sellers must avoid making too many oaths when selling merchandise. The Prophet (pbuh) is reported to have said, “Be careful of excessive oaths in a sale. Though it finds markets, it reduces abundance” (Muslim).

3. Mutual consent is necessary. The Prophet (pbuh) is reported to have said, “The sale is complete when the two parties involved depart with mutual consent” (Al-Bukhari).

4. Be strict in regard to weights and measures. The Prophet (pbuh) is reported to have said, “When people cheat in weight and measures, their provision is cut off from them” (Al-Muwatta). He told the owners of measures and weights, “You have been entrusted with affairs over which some nations before you were destroyed” (Al-Tirmidhi).

5. The Prophet forbade monopolies. “Whoever monopolizes is a sinner” (Abu Dawud).

6. Free enterprise, the price of the commodities should not be fixed unless there is a situation of crisis or extreme necessity.

7. Hoarding merchandise in order to increase the prices is forbidden.

8. Transaction of haram items, such as intoxicants, are forbidden.

The Prophet’s general advice to all people was, “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not recognize. He who guards against the doubtful things keep his religion and his honour blameless, but he who falls into doubtful things falls into what is unlawful, just as a shepherd who pastures his flocks round a sanctuary will soon pasture them in it. Every king has a sanctuary, and God’s sanctuary is the things he had declared unlawful” (Al-Bukhari).

The Role of Business Ethics Today

Business people and their enterprise require to be reminded about their role and responsibilities. The following issues need special attention in the present scenario.


1. Globalization should mean that all people are considered to comprise one family. All human beings should be treated with respect, equality, and fairness. Exploitation of one group by another should stop. There should not be any division among people because of their race, colour, nationality, gender, or faith.

2. The resources of the Earth are not only for us, we share this biosphere with other species, and so we take care not to waste or destroy them.

3. We should use the Earth’s resources with great care and should remember that we have a duty to leave this world in a better condition for the posterity.

4. Human beings are one family, although we have our differences. Diversity is natural and beautiful. We should try to understand other people’s religions and cultures and we should be sensitive to their feelings and emotions.

5. The universal golden rule states, “Like for others what you like for yourself.” We should try to empower others and work to eradicate poverty, hunger, illiteracy, disease, and unsanitary conditions in order to live in peace and tranquility.

6. Businesses should promote ethical standards in their enterprise, People involved in business should always be honest, truthful, and fulfil all promises and commitments. We must eliminate fraud and cut-throat competition.

7. We should also promote more political freedom, open debates, participatory democracies.

8. We must encourage and support an educational system that promotes openness, dialogue and that which guards against fanaticism. Our educational system should not teach every view in the absolutist terms. Our children should be taught about the multitude of perspectives and one should be open to other points of view.


(Dr. Muzammil Siddiqi is president of the Fiqh Council of North America)

Credit: www.islamonline.net and www.pakistanlink.com with  modifications by www.darulkautsar.com

5) ISLAMIC PLANNING- FIQH AWLAWIYAT AL-ISLAM IN MANAGEMENT

FIQH AWLAWIYAT AL-ISLAM IN MANAGEMENT

Recently, Muslims rarely able to make a decision, do a job and perform an act of worship but he definitely faced with two or more interrelated conditions encountered in terms of religious law. Collision may occur between the clean with the unclean, between the clean and the clean, between the unclean and the clean and halal items that can only be acquired through illegal means.

This term consists of two words. The first is the "Fiqh" which means understanding. Usually it is associated with the law, so that it means the understanding of a law. Al-Awlawiyat derived from the word "awla" which means major, broad and important. When connected to Fiqh al-Awlawiyat, it means understanding the law differentiate towards a more mainstream, more superior and more important. In spelling, Fiqh al-Awlawiyat not exist in the Qur'an and the Sunnah, but the purpose and concept, it clearly exists in both the source character.

Fiqh Al-Awlawiyat has two non-mutually collide, in a typical situation can be explained as follows: Say we are dealing with two prohibitions of the time, the first ban ruling makruh and haram second ban. The right action is to stay away from both. Next, let's say we can only keep one of them, then that is more important is to keep the ban haram. Of course this is easy for us to consider and prioritize. But what if we are dealing with two prohibitions in a time in which both the ruling is illegal and we can only keep one of them? This is where there is the importance of Fiqh Al-Awlawiyat.

Such cases touched by God in His word:

They ask thee (O Muhammad) about the (legal) fight in the sacred month; Say: "Fighting therein is a grave sin, but to turn (men) from the Path of Allah and disbelief in Him, and denying (the Muslims) to Masjid al-Haram (in Mecca), and to expel His people thence, (all of it) is greater sin in the sight of God. And (remember), persecution is greater (sin) of murder (during the war in the holy month). [15]

In this verse, Muslims are faced with two non-mutually collide at a time:

The first ban was fought in the months that are respected, namely Dhul month, Dhu al-Hijjah, Muharram and Rajab. War has mafsadat in reverse as the loss of life and property damage, then ban fighting in the months respectable is to reduce the mafsadat. The second prohibition is to let the enemies of Islam turn from his way, especially to prevent Muslims from entering Mecca to worship at the Masjid al-Haram even in the respected months. If left unchecked, the enemy will give mafsadat to Islam and Muslims.

Here can be summarized several methods Fiqh al-Awlawiyat that allowed a goal in a manner prohibited asked by the conditions laid down that the welfare and interests behind the goal is much larger while mafsadat behind the way is much smaller. Next, obligated behind goals affect the long-term while mafsadat behind the way short-term impact. Moreover, the welfare and interests behind goals affect a large number of people while behind the lack of impact on the way small amounts. Finally, Maslahat behind the goal would be temporary in nature mafsadat behind way possible.

Fiqh al-Awlawiyat interest. Allah Subhanahu wa Ta'ala says:

They ask thee (O Muhammad) about the (legal) fight in the sacred month; Say: "Fighting therein is a grave sin, but to turn (men) from the Path of Allah and disbelief in Him, and denying (the Muslims) to Masjid al-Haram (in Mecca), and to expel His people thence, (all of it) is greater sin in the sight of God. And (remember), persecution is greater (sin) of murder (during the war in the holy month). [al-Baqarah 2: 217]

Fiqh al-Awlawiyat very important practiced until now because it can help Muslims solve a ruling. In the event of any dispute regarding the law of Islam, Muslims can refer Fiqh al-Awlawiyat to know the law is acceptable in Islam or not. There are several methods of fiqh al-Awlawiyat. Among them is obligated behind the goal is much larger while mafsadat behind the way is much smaller. [16] Furthermore, the welfare and interests behind goals affect the long-term while mafsadat behind the way short-term impact and the welfare and interests behind the goal to impact on a large number of people while behind mafsadat way affect a small number of people and the welfare and interests behind the goals are identified while mafsadat behind how nature possible. [17]

SUMMARY

Based on the work we do, we have learned a bit about Islam with correct management but also in depth. As we know, Islam does not encourage the presence of conflicts that may affect the performance of the organization and who can destroy the values ​​of friendship. This is so that misunderstandings can be avoided but will create an atmosphere of harmony and peace. Moreover, the management of islam also can lead us towards Muslim character wise. Management Islam has taught us as Muslims to be more disciplined and punctual correctly. Especially in the current climate of Muslims among backward in serbi question. Muslims in the present day has been influenced a lot by the Western powers out there.

If you stare at for a while, we actually want the Muslims influenced mentality, especially in terms of belief that Muslims will no longer obey the Prophet and the remembrance of Allah SWT. Accordingly, Muslims today must strive towards improving the fear of Almighty God. In driving the advance of Islam in terms of management today, the younger generation should strive in the pursuit of knowledge not only knowledge but also obligatory obligatory ain kifayah also that our country can become a developed Islamic country in the world. Islamic management concepts are also often dikaitrapatkan with aspects of fiqh al-awlawiyat because without knowledge there is not perfect knowledge in the implementation of Islamic management.

Fiqh al-awlawiyat taught Muslims to always do good and leave all prohibited as ma'ruf amar nahi munkar. This concept should be seriously considered by Muslims to Islam we always knew in managing any work in Islam. Therefore, we will not be backward in question. Meaning here is the question of faith of Muslims today, especially among young people. Islamic shari'a in management should be emphasized by Muslims and should not be taken lightly.

Islamic management will bring many good effects on the Muslims to live a more advanced can stand tall and sit low in other countries. W must always keep the rules or the laws in the performance management aspects of Islam with reference conceptually Awlawiyat fiqh al-Islam that the management can be implemented properly.

4) ISLAMIC PLANNING- Wiqayah (Monitoring / Control)

Wiqayah (Monitoring / Control)

Wiqayah linguistic means of surveillance and control. Monitoring and control is very important because it is fundamental in determining the organization's goals are achieved or not. Surveillance in Arabic is raqabah and muraqabah. [12] To ensure that all aspects of management such as planning, organization, leadership, decision making, and implementation of decisions goes according to what established plan. It is also a tool to measure the smooth running of the program and create the necessary measures to address any problems that arise. As we know, when we set up an organization, problems are inevitable as this has always been the norm for the organization.

Therefore, supervision is very important to take precautionary measures in preventing any major problems occur. Disclose any mistakes in management. Correct any error distortion with appropriate action in accordance with Shariah law. Intelligence managers are needed in this case because in this process, people who watched it have feelings, then appropriate methods of managing or controlling distinguished man and machine. Monitoring and control is the last function in a management or administration. In performing certain duties, supervision is very important to ensure that an organization can be implemented without any disruption of control of any person or problem should not arise. Conclusion, wiqayah also plays an important role in the control of the organization to a state of chaos and complexity. Leaders must be more intelligent control of an organization with a more organized and systematic.

THREE TYPES OF MONITORING THE MANAGEMENT OF ISLAM

There are three types of surveillance in the management of Islam. Among them is the internal monitoring of the human person or self. [13] Islamic Management is concerned with the internal monitoring of the human person himself. Everyone should understand that they are the inheritors and the servant of God. As they must clear their caliph sent to organize or facilitate the travel realm. They can not damage the trust entrusted to them. As a slave, people will obey all instructions Creator. Further, the surveillance society is also one of the surveillance in the management of Islam. A caring society will ensure that this responsibility is fulfilled.

Prophet Muhammad means "Those of you who saw the damage (evil, depravity, etc.) should it turn by hand (power), if it is not able to let him change it with his tongue (ie oral advice or guidance, etc.) and if it is not able to be they change with the heart (eg hate crime is) and that is weakest of faith. "

In the above verses, explained that in the event of us as Muslims who see no evil is going, let him change it with his hands and if it is not able to let him change it with his tongue. For example, deliver advice or guidance to stop the crime that did not happen. Hence, if it can not also be changed by the liver, such as hate crimes. Finally, the monitoring of the management. The role oversees the management of their organization so that it is secure.

 

Message of Prophet Muhammad s.a.w. to 'Ali bin Abi Talib:

"I appointed you, and I always control you show eyes of the people that you help those who are ranked lower than those of weak character to lead a strong and women were ahead of men, you r  allow others to achieve business you , and constantly refers to the Qur'an is the guide you. Supervising is actually from the man himself "

For example, at the time of the Prophet shura council was set up to make any discussion of preparations for war. Shura Council at a time when it was very important among the people of the Prophet because it is very helpful in providing excellent war strategy until the ceremony was a very worthwhile benefit for people with All Messenger and others. [14] This is because before the battle of Badr occurred, Messenger discussions to make war strategy and is planning to bring to their first victory in the war among the Muslims. This is one of the advantages of surveillance that we can see. It is very important to ensure that the implementation is to be made smoothly and well. Thus, the supervision is very important to be emulated by Muslims today. At the time of the Righteous Caliphs al-shura council also work for choosing a caliph who would lead the Muslims after Muhammad's death

3 ) ISLAMIC PLANNING- Qiyadah (Leadership)

 

Qiyadah means leadership. Qiyadah linguistic means supervise or monitor. Qiadah terms are terms are reserved to perform and supervise and monitor the other person thereunder. [8] Supervision in Arabic called Al-Taujih. [9] Leadership involves the ability of a person to administer or manage all levels of management to motivate, influence , carry and use every resource to another organization or individual acts work to achieve specified objectives. In this case, Qiyadah associated with stimulating bahawan workers to act so that the goal can be achieved. Moreover, defining the vision and direction of the organization are met. Next, a bridge or an organization announcers.

Qiyadah also often associated with the top leaders. Some examples of top leaders is unfair. A leader should be impartial in the performance of a task so that everything is done in harmony without any conflict. Leaders also need to be brave to be able to solve any problem in facing any challenges to completing a plan to be reached. When the leader is brave then all tasks can be completed quickly. However, a leader must be trustworthy and honest. This is because the leaders are trustworthy and honest to avoid any shenanigans occur among organizations. Finally, as a leader, too, sense of responsibility is the main staple in the performance of an organization in order to carry out their duties with full sincerity and earnest until able to achieve to be achieved.

Time of the Prophet Muhammad in the course of system Qiyadah

             Age Prophet s.a.w. as supreme leader appointed by the supreme leader is fit into uswah gain. When he became leader, he often put to face any difficulty and keep secrets from leaking into the hands of another enemy in any way whatsoever. Leadership style, motivation and his loving nature has successfully stimulate Muslims to achieve the planned objectives. He also often internalize that our responsibility is big and heavy.

He has the ability to lead and organize time. This will be done leveraging assets and experience a lot of potential in this field. His wisdom as a leader can be seen in many events, including the contents of the "Constitution of Medina". This, he often has a setup and prepare for jihad. He was also a leader who has a strong desire,, stronger determination and a sincere intention to Jihad. When there is disagreement among them - should be referred to Allah and Muhammad is the Messenger of Allah "

These developments explain the majesty and absolute power Messenger in all cases; civil, political, military, judicial and other recognized by the people of Madinah. Messenger is a highly successful leader during his rule in developing nations around the people of Medina at the time. In conclusion, the Messenger features a very good leader to serve as an example and for the people present until the future so that our country can be developed very well.

 

Prophetic nature to be internalized by Muslims today

             There are several characteristics that need to be internalized by the prophetic Muslims today. Among them is trust. Trust can be defined to be honest and trustworthy in carrying out all the work to be completed or when doing missionary. This is because, the attitude of trust can make a person avoid attitude cheating.

Next, the attitude of always telling the truth siddiq especially when communicating the message that easy Islamiyah was well received and that Muslims know that Islam is very good as calling on Muslims to always tell the truth and do not cheat. Thus, all matter is to be achieved is well above consensus and acceptance of those around us.

Moreover, tabliq also is one of the prophetic nature that must be followed by Muslims today. Tabliq is presenting something earnest and full of wisdom when preaching to the right path. When we are able to deliver a hard thing especially when preaching, the people around will be easily convinced by what we say. Finally, Fatanah known as sage.

Syed Al-Attas, wisdom is the knowledge that is given by God that allows one to use the information for generating the right decision. [10] It is very necessary when presenting a science or missionary because it is very important to ensure that the missionary presented is correct. Wise person will easily respected and revered by those around us as it has knowledge that can unlock in the event of any problems.

 

LIPPIT R. R. WHITE AND EXPLAINING THAT THE LEADERSHIP OF WEST IS DIVIDED INTO THREE

             First and foremost is democracy. Democracy means that every decision is determined by majority vote. Head just become chairman of the discussion. Members are free to give an opinion or decision. Employees in the organization and management jobs are free to choose a partner. Head can also understand and appreciate the aspirations of his subordinates through representatives of their own. In this case, everyone can be involved in these discussions in order to reach consensus together without any misunderstanding that there is no problem involving dissatisfaction.

The second is autokras. In this leadership leader has absolute power as planners and implementers. Any decision taken will be discussed in advance with subordinates. It is carried out in stages. Division of tasks and responsibilities allocated by the leader. Meetings are also planned when necessary. This means that only a powerful leader alone in voicing the final say after discussion by the people inferior to another and as we know this discussion is held only when necessary. This proves that such a process can lead to a small group of people who will not accept the decision not to be taken as the consent of all the people. The third is laissez faire. In this context, the leaders do not seem to work. People and their subordinates will determine everything. Leaders convey certain information and provide resources and materials for employees.

 

DUTIES OF A LEADER

There are some duties of a leader that we need to learn. Among them are the work of implementing Sharia Islamiyah. For example, through the organization, department and management unit, a leader and leaders can play a role in promoting kindness and prohibit evil deeds. Syariah Islamiyah done when the culture, ethics and principles of the organization's work comes out of the Qur'an and Sunnah as well as faith-based, Islamic law and morality. When Muslims refer to the source of al-Quran and al-Sunnah then all things can be done better and did not have any offense in terms of the law.

In turn, are discharging their duties with sincerity and honesty. In this case, a leader is given authority, responsibility and compensation, wages and salaries are commensurate. However, they should not only fulfill the duties of the leader or the head alone. They shall perform duties with sincerity and honesty. Sincerity in doing the job will certainly fruitful and full of wisdom.

Moreover, the duty of a leader is trustworthy. In addition, the head is also required to perform the duties and responsibilities in an organization with trust. [11] Islam prohibits elders and leaders in the organization of abuse of power in two forms, namely to use his office for the material interests of accepting bribes and in turn, are discharging their duties and responsibilities favoritism. Therefore, the elders and leaders play an important role in getting Muslims to become more virtuous in the execution of jobs.

 

The rights leader:

In this context, leaders can acquire various rights of the facility. For example, for obedience and loyalty from subordinates to orders that are not contrary to the faith, the Islamic law and morality. This right is guaranteed by Allah in the Qur'an. In rights leader, the leader should have strengthened in terms of strengthening the various skills. The first is conceptual skills. Meaning here is the accuracy of travel organization. They understand public opinion and also has its own leadership caliber. In addition, the ability to attract savvy and subordinates to achieve organizational goals. Achieve a desired accuracy in the organization is very important that all tasks can be completed in a timely manner. In turn, is communication skills.

Communication skills means the ability to communicate with individuals and community friendly. Communication will be more effective and easier if it has to understand its subordinates and the surrounding communities. It has a driving force for the organization and management.

Last but not least is technical skills. That also is having in-depth knowledge of all matters relating to the duties of management and are capable of doing. Moreover, the ability to use the tools manually techniques and skills that are needed in order to achieve organizational goals. Technical skills up to date is very much needed to maintain any job. If these skills are not there, so very difficult a job to be executed because of a lack of knowledge about the technical skills.

2) ISLAMIC PLANNING - Tanzim (Organizing)

Tanzim (Organizing)

Tanzim defined as the existence of an organized group of people, with coordination, kesarasian and a close relationship between them, have specific goals and qiadah who perform administrative and care of their interests and plans to achieve those goals. Tanzim purpose in terms of language is that collect and organize and coordinate something. In terms of terminology is futile existence Tanzim group of people who organized, with coordination, compatibility and a close relationship between them, have specific goals and qiadah who perform administrative and care of their interests and plans to achieve those goals. Tanzim management has its own essence of which is to define and clarify the mission of the organization to members and non-members so that a plan can be understood by all employees and can run with good planning. Tanzim second base management is constantly analyzing internal strengths and weaknesses of the organization. This context means an organization must plan can be achieved not beyond the reach of the organization. Next, the third base is evaluating opportunities and external threats to the organization. Before making a plan, an organization must first know who its competitors. The fourth fundamental is to define the objectives to be achieved. Planning objectives must be clear to every member in the organization for their work melaksanakna systematically to ensure that planning is achieved. Basic management last Tanzim is formed strategic and action plans.

 

Every organization has features challenging management company either in the organization or outside the organization. Features challenging management organization is complicated. It is considered difficult because too complex to be understood by the members of the organization. [2] behavior and the human mind is quite complex to be explored and they have a different way of interacting and difficult for certain individuals or groups. There are also organizations that surprising that an organization filled with many surprises as the movement and its development is very difficult to predict. Then, misleading also one of the characteristics that challenge your organization because every individual has a different opinion on a renewal made. They reacted misleading if not agree with the opinions expressed by other individuals. [3] Next is obscure organization. It is associated with a fuzzy view of what actually happens in an organization operates. Characteristics of the organization that is the last challenge management organization in the Cyber ​​Age. This describes the organizations that implemented feels more challenging when there is a system of advanced computing and ICT as each development should be applied in each management. Challenges of cyber age will become more complex if the workers as unskilled management in the use of IT in their daily lives and jobs. [4]

Tanzim existence will realize several important benefits to the individual and communal Tanzim Haraki which is an important factor of success pilgrims. This is so because it can help the congregation achieve its objectives in a short time. According to Ahmad Abd al-Mun'im al-Badri (33), Tanzim provide cohesive strength to the pilgrims while performing charity and products, than if each individual in the congregation worked alone with distinctive capabilities in isolation from the individuals other. This is because God S.W.T. bless the efforts of an individual if he was in an organized congregation. Prophet s.a.w. said: "The Hand of God with the congregation." [5] Further, the Tanzim also provide a wide range of skills in the fields of science, arts, management, leadership, community, and other wars. Each individual has his own strength and resilience to the strength of the Tanzim in them. God S.W.T. said: "We will strengthen your arm with your brother." [6] Other benefits include Tanzim protect individuals from the community are hostile to Islam, always willing to deal with policies that could mislead Muslims. Selaint the Tanzim also motivate people to succeed, whether in active or otherwise. As the word of God S.W.T. "Mutually exhort one another to truth and exhort one another with mutual forbearance" [7], it stands together as pilgrims will reduce pain, obstacles and difficulties that may override them as individuals Tanzim always offer help and advise to be patient and stand firm in the face of hardship in travel. What has been described above is related to the benefits of the Tanzim.

1) ISLAMIC PLANNING -Takhtit (Planning)

Takhtit (Planning)

Planning work is being undertaken to identify goals to be achieved and how to achieve that goal setting is appropriate to capabilities. The process of determining the desired objectives and then develop strategies and best suitable action, taking into account the factors in the organization and the external environment will affect the way an organization to achieve these objectives. According to Ustaz Azizee, planning takhtit in Arabic, is a very important element to winning missionary. Planning in preaching through the phases of the claim to the strategy and planning. Takhtit had four planning principles that every individual in the organization have a plan, implemented in a congregation, are flexible and eventually once all the results are determined by God Next, before implementing any of the organization's activities should make plans in advance. This is so because all the planning was done to determine the duration of the work and costs involved, providing a target for the overall management of the operations do, and to ensure priority to enable the control of the quality of work, time of operation and implementation.

Not only that, the planning process also has its own. The first process is to identify the goals or objectives of the activity to be undertaken. The objective must be rational, practical, measurable and achievable. The aim of planning must also berhairerki and networks. The second process is to assess the capability of resource and environment. Activities planned by the organization should calculate the amount of the budget is sufficient, supplies or resources are all easily available and see whether the environment is suitable or not activities undertaken in the location chosen by the organization. Yet many aspects of forecasting, strengths, weaknesses, opportunities and barriers that may be encountered should also be identified for this aspect is very important in the process of planning. The last plan was to make an action plan for the plan to be implemented. Before implementing a planned activity, the organization should organize a systematic strategy to achieve these plans were realized.

Prophet Muhammad s.a.w. is a good example for us to follow in making any plans. He has been heavily involved in planning the development of the Muslim community, such as preaching. In preaching in Mecca, the Prophet more concerned about the faith of the people in Mecca with the strengthening of Islam. Muslim community at the time was a small community and his successful strategy to become Muslim as the world's greatest civilizations. Strengthening of Islam has been applied in accordance with the ruling Islamic government planning comes from Allah SWT in addition, he also urged the people to worship Allah SWT Society at that time was developed with the philosophy of the human urge to worship God, justice and the concept of equality between Muslims and non-Muslims. Prophet s.a.w. used when implementing the two strategic mission of Prophet Muhammad was preaching in secret for 13 years only with family and close friends before he was allowed by God to preach openly. Meanwhile, openly preaching about him began to expand with the Banu Hashim in Mecca and nearby residents. The Word of God s.a.w. : "Then siarkanlah what was ordered (God) and to turn away from the idolaters" (Al-Hijr 94).

 

In the preaching of Prophet Muhammad, he had made ​​plans before acting in public. The plan is planning organizing, implementing migration programs followers to Ethiopia and the administration planning to emigrate to Medina in 1 AH or 622 AD. Prophet s.a.w. have committed two early planning of the first plan is to preserve the Islamic faith. This is so because there are Muslims in Medina who came from Mecca and there is also a native of Medina. He was more concerned about the faith to unite the community. The second is planning to give him the freedom of religion. This has enabled the non-Muslim community interacting with the Muslim community

PROSES PENGURUSAN PENGENDALIAN ISLAM 3

WIQAYAH

Bukan itu sahaja, di dalam pengurusan Islam Wiqayah(pengawasan)  juga merupakan salah satu asas pengurusan Islam yang sangat penting.  Wiqayah pula didefiniskan sebagai pengawasan yang berperanan untuk memastikan segala urusan pengurusan organisasi berjalan mengikut perancangan yang ditetapkan.  Di samping itu, tugas bahagian pengawasan ini juga mendedahkan mana-mana kesilapan yang berlaku dalam pengurusan.  Kemudian, mereka bertindak dengan segera untuk membetulkan sebarang kesilapan atau penyelewengan yang berlaku dalam sesebuah organisasi dengan mengambil tindakan yang sewajarnya mengikut peraturan undang-undang.  Untuk pengetahuan kita bersama, pengawasan dalam pengurusan Islam mempunyai tiga jenis iaitu pengawasan dalam diri manusia(kendiri), pengawasan dari masyarakat, dan pengawasan dari pihak pengurusan.

FIGH AL-AWLAWIYAT

Asas pengurusan Islam juga terkandung tentang Fiqh Al-Awlawiyat.  Fiqh Al-Awlawiyat bermaksud dari segi istilah ialah terdiri dari dua perkataan.  Pertama ialah “Fiqh” yang bermaksud kefahaman.  Lazimnya ia dikaitkan dengan hukum, maka dengan itu ia bermaksud kefahaman terhadap sesuatu hukum.   Al-Awlawiyat berasal dari perkataan “Awla” yang bermaksud utama, unggul dan penting.  Apabila dihubungkan menjadi Fiqh al-Awlawiyat, ia bermaksud kefahaman dalam membezakan hukum ke arah yang lebih utama, lebih unggul dan lebih penting.  Secara ejaan, Fiqh al-Awlawiyat tidak wujud di dalam al-Qur’an dan al-Sunnah, akan tetapi secara maksud dan konsep, ia wujud secara jelas di dalam kedua-dua sumber mulia tersebut.

SUMBER RUJUKAN:

.

American Psychological Association (APA)

1. Ahmad Nursadi Asmawi.  (2009).  Fiqh Al-Awlawiyat ( Fiqh Keutamaan ).  Selangor

Darul Ehsan:  Thinker’s Library Sdn. Bhd.

Modern Language Association (MLA)

1. Ahmad Nursadi Asmawi. Fiqh Al-Awlawiyat ( Fiqh Keutamaan ).  Selangor Darul Ehsan:  Thinker’s Library Sdn. Bhd., 2009.

PROSES PENGENDALIAN PENGURUSAN ISLAM 2

TANZIM

Seterusnya ialah Tanzim atau juga dikenali sebagai pengorganisasian.  Tanzim ialah kewujudan sekumpulan manusia yang tersusun, mempunyai penyelarasan, kesarasian dan hubungan yang rapat di antara mereka, mempunyai matlamat-matlamat tertentu dan qiadah yang melaksanakan urusan pentadbiran dan mengambil berat kepentingan mereka serta merancang untuk mencapai matlamat-matlamat mereka.  Asas-asas pengurusan tanzim adalah berstrategik dimana ia lebih menitik beratkan dalam menentukan dan menjelaskan misi operasi sesuatu organisasi tersebut kepada setiap anggota dan bukan anggota.  Pengorganisasiannya juga mempunyai objektif  yang jelas untuk dicapai.  Pelan tindakan juga akan disediakan terlebih dahulu sebelum membuat sesuatu perancangan.  Antara ciri-ciri yang mencabar pengurusan ialah merumitkan, menghairankan, mengelirukan, mengaburkan dan di zaman siber.

 

QIYADAH

Asas pengurusan Islam yang ketiga ialah Qiyadah(kepimpinan).  Qiyadah bermaksud kepimpinan melibatkan keupayaan seseorang mentadbir atau mengurus setiap peringkat pengurusan untuk mendorong, mempengaruhi, membawa dan menggunakan setiap sumber organisasi supaya saling berperanan atau masing-masing berfungsi untuk mencapai objektif yang telah ditentukan.  Di dalam aspek qiyadah pula adalah melibatkan peransangan pekerjaan, penentuan visi dan hala tuju organisasi, dan menjadi penghubung.  Pemimpin yang unggul mempunyai sifat seorang pemimpin yang adil, berilmu, berani, amanah, jujur, dan bertanggungjawab.  Rasulullah merupakan tokoh pemimpin umat Islam yang terunggul.

PROSES PENGENDALIAN PENGURUSAN ISLAM

PENDAHULUAN

           Di dalam pengurusan Islam asas pengurusan merupakan perkara yang perlu diberi penekanan bagi mencapai sesuatu matlamat.  Asas pengurusan Islam ini lebih kepada cara sesebuah organisasi mengendalikan syarikatnya mengikut undang-undang Islam yang termaktub di dalam Al-Quran dan As-Sunnah.  Asas pengurusan Islam dibahagikan kepada empat bahagian iaitu Takhtit(perancangan), Tanzim(Penyusunan), Qiyadah(kepimpinan) dan Wiqayah (pengawasan). 

1)  Takhtit atau juga disebut sebagai perancangan didefinisikan sebagai usaha-usaha mengenalpasti matlamat yang hendak dicapai dan penetapan cara untuk mencapai matlamat tersebut sesuai dengan keupayaan yang dimiliki. Satu proses menentukan objektif yang dikehendaki dan seterusnya membina strategi-strategi tindakan yang sesuai dan terbaik dengan mengambil kira faktor-faktor dalam organisasi dan persekitaran luaran yang akan mempengaruhi perjalanan sesebuah organisasi untuk mencapai objektif tersebut.  Seperti yang kita ketahui, perancangan merupakan aspek paling penting dalam pengurusan.  Rasullulah S.A.W. sendiri mempraktikan asas pengurusan ini dalam perancangan dakwahnya iaitu secara sulit dan terang-terangan di Mekah, perancangan Hijrah dan perancangan menyusun negara Madinah.  Takhtit mempunyai prinsip, kepentingan dan prosesnya yang tersendiri.

 

SUMBER RUJUKAN:

 

 

 

1.Ab. Mumin Ab. Ghani.  (2006).  Dimensi Pengurusan Islam.  Kuala Lumpur:

Universiti Malaya.

 

 

 

Etika kerja Dalam Islam

Konsep kerja menurut Islam adalah meliputi segala bidang ekonomi yang dibenarkan oleh syarak dan diperbolehkan menerima upah atau bayaran, sama ada kerja itu berjawatan tinggi atau rendah, berpangkat atau tidak, sama ada kerja itu bercorak jasmani (flzikal) seperti kerja buruh atau kontrak, perladangan atau pertanian, pertukangan atau kraf tangan dan sebagainya atau kerja bercorak aqli (mental) seperti jawatan pegawai di jabatan-jabatan, baik yang berupa perguruan, iktisas atau jawatan perkeranian dan teknikal dengan kerajaan atau swasta.

Terdapat penjelasan tentang konsep kerja dari keterangan hadis-hadis Rasulullah (s.a.w), Antara hadis-hadis tersebut ialah:

“Tidaklah ada makanan seseorang itu yang lebih baik daripada apa yang dimakannya dari hasil usaha tangannya sendiri”. (Riwayat al-Bukhari)

Dengan usaha tersebut, makanya ianya membawa kepada satu perubahan daripada negatif kepada positif, lemah kepada kuat, mundur kepada maju, dan terbaik kepada cemerlang.Bagaimana yang dikatakan ianya membawa kepada kecemerlangan?

Firman Allah berbunyi :-
إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ

Sesungguhnya Allah tidak merubah keadaan sesuatu kaum sehingga mereka merubah keadaan yang ada pada diri mereka sendiri.  Surah ar-Ra’d :11

Sejarah telah membuktikan Rasulullah s.a.w. bukan setakat menyampaikan risalah Islam malahan baginda adalah contoh pengurusan yang begitu Unggul. Di mana baginda mempunyai keperibadian yang sangat tinggi, apabila bekerja, baginda bekerja dengan taat dan tekun. Ini dibuktikan sewaktu baginda manjalankan urusan perniagaan Siti Khadijah binti Khuwalid(isteri Nabi) dan juga bapa saudaranya Abu Talib.

Etika kerja yang melanggar syariatkan Islam seperti menipu, zalim dan menindas, maka sudah pasti dunia pekerjaan akan tercemar. Apa yang nyata, keperibadian mulia seorang pekerja dan majikan, hendaklah diberikan penanda aras paling tinggi dan utama. Ini kerana jika pekerja dan majikan bersifat amanah serta tidak menyalahguna pangkat atau kuasa dalam mentadbir; nescaya akan mendapat keredhaan Allah s.w.t., mendapat keberkatan rezeki, dipercayai oleh pekerja dan organisasi, serta membawa kemakmuran kepada organisasi.

Sebuah hadis Rasulullah s.a.w bersabda :-

“Orang yang paling kecewa (rugi) pada hari kiamat kelak ialah orang yang mencari harta secara tidak halal lalu ia masuk ke neraka bersama-sama hartanya.” Diriwayatkan oleh Imam Bukhari

5 cabaran sentiasa mendepani organisasi yang cemerlang iaitu perubahan minda dan sikap yang mengejar kecemerlangan, etika yang luhur, pembangunan modal insan yang berilmu dan mahir, budaya kerja berasas prestasi, dan daya kepimpinan yang unggul.

Atas dasar inilah dengan berusaha bersungguh-sungguh akan menunjukkan kecemerlangan. Disamping berdoa kita di minta berusaha. Doa tanpa usaha ianya merupakan angan-angan kosong sahaja. Gabungan doa dan usaha baru sempurna untuk mendapat kekayaan yang diimpikan dengan keizinan Allah. Kejayaan dengan hasil kerja tekun dan didikasi inilah yang dimaksudkan satu jihad.
Allah s.w.t. telah menetapkan dalam sunnah kehidupan bahawa kejayaan itu adalah hasil daripada kerja tekun dan dedikasi. Inilah antara maksud jihad yang dituntut oleh Islam.

At-Tabrani meriwayatkan sebuah hadith Rasulullah s.a.w. yang mafhumnya:

“Mereka yang mencari harta dunia (kekayaan) dengan jalan yang halal dan menahan dirinya dari meminta-minta (tidak menjadi pengemis) dan berusaha mencari nafkah untuk keluarganya serta belas kasihan, kasih sayang terhadap jiran tetangganya, nescaya di hari kiamat kelak ia akan berjumpa dengan Allah dengan mukanya berseri-seri seperti bulan purnama pada waktu malam.”

Secara amnya manusia yang berperibadi cemerlang berjaya menyempurnakan tugasnya berdasarkan kekayaan ilmu pengetahuan yang ada, penghayatan dan penuh ketelitian, dan pengamalan ilmunya, serta melaksanakan tugas yang sentiasa mencapai atau melepasi ukuran cemerlang. Mereka juga digambarkan melalui tingkah laku yang sentiasa berhemah tinggi, berbudi pekerti mulia, dan menerima tanggungjawab sebagai amanah.

Sebagai penjawat di sesebuah organisasi, kita tidak dapat lari daripada menerima kesan daripada perubahan ini. Jika kita tidak cepat bertindak menyesuaikan diri dengan perubahan ini dikhuatiri kita tidak akan mampu menyampaikan perkhidmatan seperti yang dituntut oleh masyarakat luar yang telah berubah mengikut persekitaran. Bagi melahirkan organisasi yang gemilang, individu yang menggerakkan organisasi mestilah terlebih dahulu cemerlang.

Marilah bersama-sama kita bermuhasabah diri, sejauhmanakah kedudukan kita dalam dunia pekerjaan ini? Adakah kita telah membawa perubahan kepada diri, keluarga, negara, organisasi dan kepentingan agama kita?. Dalam keadaan kemelestan ekonomi dunia sekarang, banyak pihak mengurangkan produk pengeluaran dan jumlah pekerja mereka. Namun kita sebagai penjawat awam atau swasta yang masih bekerja hendaklah bersyukur dan meneruskan usaha ke arah perkhidmatan cemerlang; bekerja dalam konteks amal soleh dan nilai-nilai murni bagi memastikan perubahan yang lebih positif terus dicapai.

Firman Allah s.w.t. dalam surah at-Taubah ayat 105:
وَقُلِ اعْمَلُواْ فَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

Maksudnya: “ Katakanlah (wahai Muhammad), beramallah kamu akan segala yang diperintahkan, maka Allah s.w.t. dan Rasul-Nya serta orang yang beriman akan melihat apa yang kamu kerjakan; dan kamu akan dikembalikan kepada Allah s.w.t. yang mengetahui perkara-perkara yang ghaib dab nyata. Kemudian Dia memberitahu kepada kamu apa yang kamu telah kerjakan.”

Prinsip Dalam Pekerjaan Seorang Muslim :

Prinsip Kesempurnaan (Al-Itqan)
Pembaharuan (Ai-Tajdid)
Inovasi (Al-Ibda)
Islam adalah sebagai agama kehidupan (ad-din).
Banyak ulama’ Islam berpendapat fenomena dunia pekerjaan islam yang tidak berjaya ini merupakan satu dilema umat Islam yang berlaku yang disebabkan oleh 4 perkara berikut iaitu kekeliruan tentang konsep ilmu, tiadanya adab dalam masyarakat dan pemimpin yang tidak menghayati aspek kerohanian dan kemasyarakatan

Konsep tauhid yang merupakan intipati ajaran Islam. Terdapat banyak ayat al-Quran menerangkan makna dan intipati tauhid yang boleh diterjemahkan dalam dunia pekerjaan

Tujuan penciptaan manusia

“Dan tidak Aku (Allah) menjadikan jin dan manusia melainkan untuk mengabdikan diri kepada Allah” (Az-Zariyat : 56)

Mendapat keredaan Allah taala

“…yang sepatutnya mereka cari ialah keredaan Allah dan RasulNya, sekiranya mereka adalah daripada orang yang beriman.” (At-Taubah : 62)

“Khalifah Allah”

“dan (ingatlah) ketika tuhanmu berfirman kepada malaikat: Sesungguhnya Aku hendak menjadikan seseorang khalifah di bumi” (Al-Anbbiya: 107)

Implikasi tauhid

“Orang yang tidak dilalaikan oleh perniagaan dan perdagangan daripada mengingati Allah” (An-Nur : 37)

Berdasarkan ayat al-Quran di atas, pendekatan tauhid boleh diterjemahkan secara menyeluruh dalam sistem pengurusan dan pentadbiran awam. Ini adalah kerana konsep tauhid menurut al-Quran sebenarnya bertujuan untuk menjalinkan ikatan manusia dengan penciptanya (Hablun Minallah) dan sesama manusia (Hablun Minannas).

Tauhid bukan satu kalimat tetapi satu pengajaran falsafah tentang bagaimana membuat hubungan sesama manusia dibawah sinaran perhubungan dengan Allah s.w.t. Oleh itu manusia tidak bertindak sewenang-wenangnya tanpa memikirkan pembalasan daripada Allah s.w.t di dunia dan di akhirat .

Ini menggambarkan perilaku individu manusia dalam sesuatu pentadbiran adalah sebagai pekerja yang cemerlang menjalankan tugasnya (hubungan sesama manusia) dan lebih tinggi lagi sebagai hamba yang patuh kepada perintah Allah s.a.w ( hubungan dengan pencipta).

Ini bererti konsep tauhid telah meletakkan kedudukan manusia pada tahap yang sebenarnya dalam alam dan menerangkan kenapa dan untuk tujuan apakah manusia diciptakan oleh Allah S.W.T, Tuhan yang maha berkuasa dan manusia sebagai khalifah Allah di muka bumi ini.

Ciri-ciri pendekatan tauhid dalam pentadbiran dan pengurusan pekerjaan mempunyai ciri-ciri seperti berikut antaranya:

· Pengurusan yang sentiasa meletakan keimanan sebagai paksi dan ketuhanan sebagai matlamat akhir

· Pengurusan yang tidak memisahkan antara pembangunan material dan pembangunan sumber manusia, bahkan meletakkan pembangunan manusia khususnya kejiwaan sebagai asas kepada pembangunan kebendaan.

· Pengurusan yang mengambilkira atau meraikan kemampuan dan juga realiti persekitaran dalam mencorakkan perancangan, penyusunan dan fungsi-fungsi pengurusan yang lain.

· Pengurusan yang sentiasa menekankan pembentukan dan pembangunan pengurus-pengurus yang berlualiti dan berwibawa untuk melaksanakan fungsi pengurusan dan tanggungjawab pendidikan selaras dengan prinsip-prinsip yang telah digariskan.

Dr. Yusof Qardawi yang mengatakan bahawa dalam usaha meningkatkan prestasi kerja dan produktiviti pengeluaran, tiada pendorong dan penggerak yang lebih kuat pengaruhnya selain dari iman. Ini semestinya akan melahirkan pentadbiran dan pengurusan kerajaan selari dengan falsafah Islam. Malah etika dan profesionalisme Islam meletakkan kesetiaan kepada Allah s.w.t dan rasulNya mengatasi segala-galanya nilai yang wujud dalam sesuatu sistem atau budaya.

Kesan pekerja yang bekerja dan menjadikan tauhid dan iman sebagai paksi utama dalam pekerjaannya :

· Manusia bekerja bukan mendapatkan upah semata-mata tetapi lebih kepada mendapat keredaan Allah s.w.t semata-mata.

· Kerja yang dijalankan bukanlah sepeti pengertian kerja yang di amalkan dalam sekular tetapi lebih kepada penyertaan niat sebagai satu ibadat kepada Allah s.w.t dan mengharapkan ganjaran di dunia dan yang lebih utama di akhirat.

· Akauntibiliti dan rasa tanggungjawab pekerja bukan sahaja kepada seorang ketua, tetapi yang amat penting sekali adalah kepada Allah s.w.t yang maha mengetahui. Ini akan memberi implikasi bahawa pekerja tersebut akan bekerja dengan lebih dedikasi dan bertanggungjawab serta mempunyai iman yang teguh.

· Hubungan sesama manusia akan menjadi lebih akrab dan harmoni. Ini disebabkan Islam tidak memandang serta membezakan ras, keturunan, pangkat serta darjat tetapi lebih kepada ketaqwaannya dan keimanannya.

Perlaksanaan pendekatan tauhid terhadap pekerjaan memberi implikasi seperti berikut antaranya:

· Individu muslim akan bersikap terbuka, tidak jumud dan sempit fikirannya. Ia akan menjadi pekerja yang amanah, cekap dan disiplin. Ini adalah kerana apabila konsep tauhid telah sebati dengan jiwa seseorang hamba, maka sebarang tindakannya akan berlandaskan ketakwaan kepada Allah s.a.w.

· Konsep tauhid akan melahirkan insan yang mempunyai harga diri dan keyakinan diri yang paling tinggi. Mereka akan memperkatakan sesuatu yang hak dan benar.

· Ia menjana insan yang mempunyai rasa rendah diri dan tawadduk. Oleh itu ia boleh membentuk budaya kerja yang bercirikan oleh semangat hormat-menghormati, perihatin dan tolong-menolong di antara satu sama lain.

· Ia membina insan yang mempunyai tahap kesabaran, keazaman dan kesungguhan yang tinggi. Apabila ia melakukan sesuatu yang berdasarkan lunas-lunas Islam, maka ia pasti mendapat pertunjuk daripada Allah s.a.w.

· Pegangan konsep tauhid akan menjadikan manusia itu orang yang salih, berani dan berdiri tegak dalam kebenaran. Ini akan menjadikan seseorang pekerja itu mengamalkan nilai-nilai yang murni, amanah dalam tanggungjawab dan rajin serta cekap dalam menjalankan tugas.

Oleh itu jelaslah dalam menghadapi sebarang perubahan dalam organisasi adalah manusia itu sendiri yang merupakan sumber kualiti menurut Islam. Ini jelas di gambarkan dalam Al-Quran. Firman Allah s.w.t:

“ Aku Jadikan di muka bumi ini khalifah” ( Surah 2 : 30)

dan firmanNya lagi:

“Dia menjadikan untuk manusia segala-galanya yang terdapat di bumi” (Surah 2: 29)

Ayat Al-Quran di atas jelas menunjukkan pentingnya manusia sebagai khalifah di muka bumi ini sebagi sumber kualiti. Bagaimana menentukan manusia itu berkualiti adalah ketentuan daripada Allah s.w.t. Namun manusia perlu berusaha menjadikan dirinya berkualti agar mendapat ganjaran yang baik di akhirat kelak. Dalam Al-Quran Allah s.w.t berfirman:

“ Sesiapa yang melakukan kesalahan (kejahatan) sebesar atom pun akan dilihatNya” (Surah 99: 8)

Oleh itu, seseorang Islam dikehendaki mengamalkan ‘kesalahan sifar’ walaupun kesalahan itu hanya sebesar atom. Maka ini menunjukkan manusia perlu menjadikan diri mereka berkualiti bukan sahaja di dunia iaitu urusan pentadbiran sesama manusia malah lebih penting lagi menjadikan diri berkualiti dengan tuhan maha pencipta. Ini dapat dilaksanakan dengan penghayatan konsep tauhid bukan sahaja dalam sesuatu pentadbiran malah juga perlu diimplimentasikan dalam kehidupan seharian.

Rumusan

Perlaksanaan konsep tauhid dalam sesebuah organisasi adalah memberi penekanan kepada gelagat serta perilaku manusia iaitu buruh/pekerja serta majikan. Penekanan kepada gelagat manusia adalah kunci utama kejayaan sesuatu organisasi dan bukan semata-mata menekankan aspek struktur dan proses. Ini adalah kerana pekerja yang mengamalkan konsep Islam yang sebenarnya akan menjadikan diri mereka berkualiti menurut Islam dan akhirnya akan menghasilkan satu bentuk struktur serta proses pentadbiran yang berkualiti.

Sumber:

Jurnal Pembaharuan Pentadbiran untuk Pembangunan menurut  perspektif islam
ulasan: