PRINCIPLES OF MANAGEMENT IN ISLAM

Link : http://www.qurtuba.edu.pk/jms/default_files/JMS/7_2/JMS_July_December2013_207-212.pdf

The principles of Islamic management can be traced back to the time of 

Prophet Muhammad (PBUH) when he laid down the foundation of an 

Islamic Society. Those principles were administered by the Shura – a 

group of his companions for consultation. Al-Hirrawi (1986) was of the 

view that being a Prophet his companions were supposed to obey him 

without questioning, however, Prophet Muhammad (PBUH) created a 

conducive environment of consultation and participation. It is pertinent 

to mention that the Shura or council comprised of honest and pious 

members. As Islam spread to other regions of the world the 

administration turned to be complicated and other non members also 

became part of the administration Al-Hirrawi (1986). It is significant to

 note that the Holy Quran is a source of guidance for the principle of 

management, work ethics and sayings of Prophet (PBUH). The Holy 

Quran clearly states on the significance of justice, honesty and fairness in 

employee and employer’s relationship. Besides, it encourages and 

stresses on the learning of skills and struggle for good work to benefit the 

community as well. Islam firmly believes on consultation and 

cooperation in work Abuznaid (2006). The main principles of Islamic 

management are as follows: 

Taqwa (Fear of Al-Mighty Allah) 

When a person is filled with fear of Al-Mighty Allah he refrains from 

injustice and will do good deeds. It is a self accountable characteristic 

which shapes the behavior of an individual, either manager or 

subordinate, in a way so that he/she may honestly perform his duties and 

accomplish the tasks assigned to him/her. Such principle is a kind of 

check and balance and on employee and employer considers him/her self 

accountable to Al-Almighty Allah for his/her wrong actions. 

Ihsan (Forgiveness) 

The word Ihsan can be used in many contexts. Forgiveness, 

amelioration, completeness of faith etc are some of the meanings of 

Ihsan, however, it is a way of attaining Al-Mighty Allah’s Satisfaction to 

worship Allah as you see Him and He sees you (Branine, 2001). Ihsan is 

related to Iman which mean Faith in Al-Mighty Allah so in this context 

undertaking the economic activities wealth generation, ownership, 

equality and social justice and spending etc by keeping in mind Allah’s 

guidance. 

Managers can perform their tasks, related to subordinates, aptly 

with high level of Ihsan such as training and development, behavior with 

employee and their involvement in job. Besides, encourage employees to 

participate in decision making. 

Adl (Justice) 

Wilson (2006) stated that justice is a quality everyone should develop 

irrespective of his gender (he/she) and level of employment 

(manager/subordinate). The Holy Quran says about justice in these 

words, “O you who believe stand out firmly for God as witnesses to fair 

dealing and let not the hatred of others to you swerve to wrong and 

depart from justice…” (Chapter-5, verse-8)

Islam teaches the lesson of justice without personal interests and 

likeness. It should be free of prejudice. There is no restriction of beliefs 

in Islam and everyone should practice his/her belief freely. This can be

proved from the Holy Quran in these words, “there is no compulsion in 

religion” (Al-Quran, Chapter-2, Verse-256). Even the sayings of Prophet 

Muhammad (PBUH) provide a documented proof regarding the equality 

of all human beings, “An Arab has no preference over a non-Arab, nor a 

non-Arab over an Arab, nor is a white one to be preferred to a black one, 

nor a black one to a white one, except in piety (righteousness)”. Equality 

can be achieved through justice and for equality those at managerial 

positions should be mild. Managers should create and maintain an 

environment of justice by providing a chance of participation to 

employees. 

Amana (Trust) 

Trust is the core value of operating a social relationship and by this every 

one, he or she, is accountable for his actions and deeds. The Holy Quran 

says, “O you that believe! Betray not the Trust of God and the Apostle 

nor misappropriate knowingly things entrusted You”, (Chapter-8, Verse-

27). Tayeb (1996) opines that by trust consultation and delegation of 

authority can be accomplished. Trust can be an organization for its owner 

and its employees. 

Sidq (Truthfulness)

Sidq means saying sayings and actions what is right and at the best of 

someone’s knowledge. Lie to cheat someone is strictly forbidden in 

Islam. The Holy Quran on many occasions abhors lying. Managers, 

leaders, owners and subordinates should be truthful and not be guided by 

his/her personal will or feelings. They should perform their duties with 

honesty and trustworthiness. The center of effective management is 

honesty and trustworthiness. By trust resources cannot be misused, 

hence, everyone would perform his/ her job with responsibility. 

Ikhlas (Sincerity) 

Sincerity and keeping promise are the important principles of Islamic 

management. One should fulfill his or her moral obligations with 

sincerity and should keep the promises. The Holy Quran states, “O you 

who believe! fulfill (all) obligations”. 

Hence, sincerity tries to infuse a culture of trust, confidence 

truthfulness and cooperation among managers and subordinates. 

Shura (Consultation) 

An important principle of Islamic management is Shura. A Muslim 

leader should work by seeking the suggestions of its subordinates 

through consultations. He or she should not adopt autocratic style of 

management. The Holy Quran states, “Their matters are settled through 

shura among them.” (Chapter-42, Verse-38). All matters of life including 

socio-economic and political etc should be decided by consultation. The 

principle of Shura is an important concept of Islamic management which 

guides managers to behave with their subordinates with equality and 

justice. 

Observation :

Unlike modern western thinkers’ philosophies and concepts where 

technical and material objectives are important, Islamic management 

system comprise of principles derived from the Holy Qur'an and the 

Sunnah. Its principles and management approach is based on 

metaphysico-moral dimensions which are not stimulated by material 

objectives. Employer-employee relationship is purely based on religion. 

Both are accountable and answerable to Almighty Allah for their deeds 

and are Almighty Allah’s trustees on earth. Spiritual and moral facets are 

deemed important in Islamic Management system in decision process. 

By knowing and understanding such principles a combination of Islamic 

and western management system can be formulated which can be 

flawlessly implemented in other non-Islamic countries as well. A 

window of future research has been opened in their result of the 

discussion that what possible outcomes would be in case of combination 

of Islamic spiritual principles and western principles of management. 

ISLAMIC WORK ETHIC (IWE)

Link : www.andalus.sg/dpia/nota_pensyarah/Islamic%20work%20ethic%20a%20critical%20review.pdf

The Prophet Mohamed, both deliberately and extensively, addressed issues related
to work and business set out the above instructions. His directives were numerous and
innovatively challenged the existing practices. Ali (2005, pp. 53-5) categorized the work
related sayings of Prophet Mohamed.
These are grouped as follows:

(1) Pursuing legitimate business.
Prophet Mohamed explicitly instructed followers
that useful work is that which benefits others and society. Subsequently, those
who work hard are acknowledged and are rewarded. He stated ‘‘Worshiping
has seventy avenues; the best of them is the involvement in an honestly earned
living’’. That is, work is the best form of worshiping. He elevated people and
their work to the highest rank if their deeds benefited people: ‘‘The best work is
the one that results in benefit’’ and ‘‘The best of people are those who benefit
others’’.

(2) Wealth must be earned. 
In Islamic faith, it is acknowledged that people have
different capacities. It is these capacities and existing opportunities that enable
them to acquire wealth. Pursuing economic activities, however, must be based
on moral and legitimate foundations. The Quran states (4:29-32): ‘‘Oh ye
believers! Devour not each other’s property among yourselves unlawfully save
that by trading by mutual consent; and kill not your (own) selves; Verily, God is
Merciful unto you. And whoever shall do this in aggression and injustice, soon
shall We cast him into the (Hell) fire; for this is (very) easy for God. If ye avoid
the great sins which ye are forbidden, We will expiate from your (smaller)
misdeeds, and We will admit you (to Paradise) an honorable (place of ) entry (it
is indeed). And covet not that by which God hath raised some of you above
others; for men shall have of what they earn; and for women shall have of what
they earn; and ask God of His Grace; Verily, God is in the Know of all things’’.

(3) Quality of work.
The pre-Islam Arabs lacked discipline and their commitment
mostly revolved around a primary group. Mohamed understood this fact as a
statesman and reformer and he attempted to transform the Arab communities
into a functional society. His emphasis on discipline and commitment intended
not only to highlight the essence of work, but also to draw a link between faith
and work and to eventually steer the Muslim community towards becoming an
economically and politically viable entity. In this context, he reiterated, ‘‘God
blesses a person who perfects his craft (does the job right)’’ and ‘‘God loves a
person who learns precisely how to perform his work and does it right’’.

(4) Wages.
 Prophet Mohamed instructed Muslims to be fair and just and prompt in
compensating workers. He declared, ‘‘One must give a worker his wage before
his sweat dries (should be given on time)’’ and ‘‘your wage should be based on
your effort and spending’’. That is, payment for wages should be timely, fair
and adequate. In fact, the Prophet considered denying a worker his/her full
wage to be an immoral act. He was quoted saying that he would personally
plead against, ‘‘He who received work from a laborer and did not pay him
in full’’.

(5) Reliance on self. 
One of the most important functions of work is that it sustains
confidence and self-reliance. Mohamed stated, ‘‘No one eats better food than that which he eats out of the work of his hand’’ and ‘‘No earnings are better than
that of one’s own effort’’.

(6) Monopoly.
In Islam, monopoly is considered a great fault that produces
suffering, unlawful profit and ensures inequality. Prophet Mohamed, therefore,
forbade it stating, ‘‘The supplier is blessed and the monopolist is cursed’’ and
‘‘whoever withholds commodities, is a sinner’’.

(7) Bribery. 
Like monopoly and cheating, bribery is strongly condemned in Islam.
Mohamed declared, ‘‘God cursed the one who gives and the one who receives
bribery’’.

(8) Deeds and intentions. 
These constitute significant pillars in the IWE. They
clearly differentiate the IWE from the work ethics of other faiths. One of the
fundamental assumptions in Islam is that intention rather than result is the
criterion upon which work is evaluated in terms of benefit to community. Any
activity that is perceived to do harm, even though it results in significant
wealth to those who undertake it, is considered unlawful. Prophet Mohamed
stated, ‘‘God does not look at your matters [shapes or forms] and wealth, rather
God examines your intentions and actions’’.

(9) Transparency.
Business and work in general have to rest on ethical and moral
foundations. The precondition for propagating and realizing this goal is
transparency. It was reported that Prophet Mohamed once inspected a bin for
dates and found that those that were not good were hidden underneath the
fresh dates. The prophet ordered the merchant to differentiate between the
quality of the dates saying, ‘‘He who cheated us is not one of us’’ and if buyers
and sellers ‘‘conceal and tell lies, the blessing of their transaction shall be
obliterated’’. His saying ‘‘Those who declare things frankly, will not lead to each
other destruction’’ underlies the significant of transparency in any business
transaction, and the necessity for enhancing trust and reducing problems in the
marketplace.

(10) Greed.
In Islam, greed is considered a threat to social and economic justice. The
Prophet Mohamed in his struggle against the elite of Mecca consistently and
tirelessly criticized their greediness. He stated, ‘‘Be aware of greediness; it is the
living poverty’’ and ‘‘Two qualities are not found in a believer: greediness and
immorality’’.

(11) Generosity.
 Generosity is a virtue in Islam. The Prophet Mohamed stated that
‘‘There is nothing worse than avariciousness’’. He declared, ‘‘The generous
person is closest to God, heaven, people and far from hell’’ and ‘‘He who removes
a distress, God blesses in this world and the hereafter’’.

Observation :

In this paper, an attempt was made to provide an in-depth review of IWE. The concept
of work ethic, its presence and evolution have been covered. Political, social and
economic conditions that gave rise to IWE were addressed. It was demonstrated that
certain factors, especially faith, have cultivated and eased the emergence of work ethic.
During the first few centuries of Islam, trade and other economic activities were
encouraged and promoted. At that time, rulers displayed an enthusiasm and
commitment to trade. They played a significant role in providing protection to
merchants and trade. As such, merchants and commerce were held in high regard.
Consequently, Muslim merchants reached foreign lands and operated in different
countries. As inflexible attitudes, rigid beliefs and foreign domination swept across the
Muslim lands, trade, creative thinking and scientific discoveries experienced serious
stagnations and setbacks. Since that time, economic and organizational activities have
not progressed adequately.
The paper proposed that, in general and in terms of business and management,
Islamic principles and the original thinking of the early Muslim generations are
conducive for building business institutions and for a market economy that is founded
on justice and responsible competition. Moral principles, hard work and commitment
to the community which helped the Muslim society to thrive economically in the past
have the promise to strengthen commerce and economic progress in today’s world.
These principles are vital for independent thinking, genuine creativity and dynamic commerce.

CONCEPT OF MANAGEMENT IN ISLAM

Link : http://www.muslimsocieties.org/Vol6_2/Concept_of_Management_in_Islam.pdf

Henry Fayol was a managing director of a large coal mining farm. He is famous for his
writing of 14 Principles of Management. He largely emphasized that the concept of management
is a vital one and which is an important activity to all human beings involved in business,
government and even at the household activities. His endeavour led him to develop 14 Principles.
Is now been noted that many of his views have a very close linkages with the teachings of Islam.
If we examine and compare his principles with the Quranic verses we will find that most
of the principles of management are also noted in the Islamic Text viz Holy Quran. It indicates
that Islam has conveyed the contemporary Principles of Management before 1400 years ago to
the entire mankind even when there was no existence of the subject called MANAGEMENT.
Therefore, in the context of thoughts and theories in management studies, the Islamic views need
to be studied and examined to strengthen the subject of Contemporary Management Studies.
The present paper is an attempt to examine the relationship between Islamic notions of
work and management and there relevance in the context of management studies. A special
emphasis shall be given in this paper to present an alternative discourse in management studies
in the post-modern era which advocates for diversities in thoughts, behaviours and practices
against the hegemonic and dominant discourse of western thoughts and ideologies in
management studies.
The paper is based on facts gathered through review of textual sources. Some verses of
Holy Quran (English Version) have been taken into consideration to prepare this paper. The
author is concluded with the fact that more researches are needed to evolve the alternative
paradigm in management studies and to which Islamic Verses have also a very crucial role to play.

Henry Fayol was a managing director of a large coal mining farm. He became famous for
his writing 14 Principles of Management. He emphasized on the concept that management was an
activity common to all human beings in business, government and even at the home which led
him to develop 14 Principles of Management.
But do the well versed readers know that some of these principles are the actual result and
outcome from the teachings of the Islam. If we all compare these principles with Ayats and
Hadith we will find most of the principles there. Therefore it means that Islam has already
conveyed these modern day Principles of Management 1400 years ago to the entire mankind even
when there was no existence of a subject named MANAGEMENT.
Now let me discuss some of such Principles in relevance to the Koran and Hadith:

1. Division of Work
The above principle signifies the concept that specialization increases the output and productivity
which in turn helps in making the employees more efficient and fruitful.
The Koran says:
“No person is charged with more than his capacity. No mother should be harmed through
her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the
father]. And if they both desire weaning through mutual consent from both of them and
consultation, there is no blame upon either of them.” Surah Al Baqarah 2:233
This beautiful quote from the Holy Scripture can be explained as the fact that physical,
emotional and intellectual capacity of an individual is limited and every person has its own
talents and potentials. Therefore, it is important not to burden someone with extra task that is
beyond his/her ability.

2. Decentralization
It may be defined as the process through which subordinates are equally involved in the
decision making along with the top level management regarding any issue. This concept of
decentralization has also been already depicted in the Koran 1400 years ago.
It is mentioned in Surah Aal-e-Imran in ayat 159:

“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been
rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them
and ask forgiveness for them and consult them in the matter. And when you have decided, then
rely upon Allah. Indeed, Allah loves those who rely [upon Him]”
This quote from the Koran can be explained as Allah says to Prophet to be kind to your
followers and also consult with them in your affairs. This depicts the importance of consultation
in different matters and affairs. The Prophet is ordered by Allah to consult and in the same
manner the Prophet himself emphasized and motivated his followers to consult with their
subordinates in different affairs because that can lead to a right direction through multiple
alternatives.

3. Espirit De Corps
This principle highlights the concept of promoting team spirit in order to build and promote
harmony and unity within the organization. This process also encourages the subordinates and
treats them in such a way that they develop team spirit, belongingness and unity within an
organization.
As per the Koran this principle is written in the following words:
“(Telling the Prophet) if you had been stern and fierce of heart they (the companions and
followers of Prophet) would have disappeared from around you. So pardon them and ask
forgiveness for them and consult them in the conduct of affairs.” Surah Aal Imran 3:159
In simple English language the following Ayat means – Allah is saying to Prophet to treat his
companions and followers with courtesy. Therefore, if any well versed manager wants to keep his
employees motivated then he must treat them with courtesy so he can promote the Team Spirit
and Unity within an organization.

4. Unity of Direction
It emphasizes that any running organization must have a proper plan of action to guide
managers and workers for achieving their targeted goals
This principle can be found in the Koran in these words:
“If there were in the heavens and the earth, other gods beside Allah, there would have been
collision in the both” Surah Anbia, Ayat 22

Though this Ayat highlights the fact of the existence of one God but this also shows the
importance and necessity of Unity of Command and Unity of Direction. The entire functioning of
the Universe is managed and controlled by one God only and He doesn’t have any companion
equivalent to his position.

5. Equity
Allah does not take pity on one who does not have it for others” Muslim Tirimzi
This Hadith shows the importance of kindness not only with subordinates but also with
superiors. The Prophet emphasized a lot on the Kindness. If a person deals employees with
courtesy and kindness he can get maximum output from them.

Criteria for Promotion as per Islamic style of Management
The criteria for promotions were based strictly on merit, ability and talent, rather than
that of one based solely on age. Khalid Bin Walid was selected on many occasions to lead the
Muslim army based on his strategic abilities, military prowess and skills on the battle field. He
was a force to reckon with. He participated in so many battles with a dream of embracing
martyrdom, but that was not to happen by the will of God Almighty. Much of his body was
covered with scars from the battle field but death on the field was not to be his. The Prophet on
one occasion preferred a very young Muslim called Usama for leading the entire Muslim army.
Usama led the army in which there were many valiant and well known companions of the
Prophet who were older to him, but the role to lead the army was given to the young Usama.
Much later in the early Muslim era in 711 AD, a seventeen year old man Muhammad Bin
Qasim was selected by the Muslim Caliph to run the campaign against the pirates of Debal and
free the Muslim captives held there. Muhammad Bin Qasim ended up spreading message of
Islam in what is known as the present day Pakistan and people freely embraced the religion,
who were oppressed by a tyrannical caste system that had been a plague to the Hindu society of
that time

Observation :

Many sound management practices in the contemporary world owe their beginnings to 
the early Muslim managers who used the most humane and cutting edge techniques of 
management in those times and brought the light of knowledge to the human world. Even today 
the management concepts as per the Islamic way can be found in the Koran. It is about time to 
relive those times and do away with the archaic bureaucratic practices of management that the 
British have endowed to the lands they have ruled. 
“Islam is perfect but Muslims are not”- So never underestimate and evaluate a religion just 
by visualizing the behavior of its followers. To know Islam study the Quran not the Mullahs or 
Muslims
Therefore, it can also be concluded by commenting that Koran is not only for the 
followers of Islam but for the entire mankind because it shows the right path of life as well as 
managerial skills for new entrepreneurs and managers. Koran has already shown us the path 
1400 years ago but we humans are so intelligent and knowledgeable that we got to know its real 
meaning in this 21st Century

ETIKA KERJA ISLAM

Link : http://ibnismail.wordpress.com/2008/07/29/etika-kerja-dalam-islam/

Setiap pekerjaan menjadi sebahagian daripada amal ibadat jika dilakukan mengikut syaratnya. Islam memandang mulia semua jenis pekerjaan sama ada bekerja sendiri atau makan gaji dan memandang hina sesiapa yang malas kerja serta mengharapkan belas ihsan orang lain. Galakan bekerja dituju kepada golongan lelaki yang bertanggungjawab memberi nafkah kepada keluarganya.



Rasulullah SAW bersabda:

“Bahawa seseorang yang mengambil seberkas kayu api dan diletak atas belakangnya untuk dijual, Allah melindungi maruahnya. Itu lebih baik baginya daripada meminta-minta kepada orang lain sama ada mereka memberinya atau tidak.”

Bekerja wajib dalam perkara yang halal kerana hasil usaha adalah untuk memberi nafkah kepada ahli keluarga di samping memastikan ia akan memberi keberkatan.


Sabda Rasulullah SAW yang bermaksud:

“Pekerjaan yang paling baik ialah pekerjaan seseorang dengan tangannya dan semula jual beli yang mabrur (yang tidak bercampur dengan perkara diharamkan).”

Etika kerja dalam Islam menitikberatkan disiplin serta menepati masa. Setiap pekerja diberi syarat termasuk waktu berkerja dan menjalankan segala arahan dalam masa ditetapkan. Malangnya, ada sebilangan yang suka curi tulang.

Firman Allah SWT di dalam Surah at-Taubah, ayat 105 yang bermaksud:

“Dan katakanlah (wahai Muhamad): beramallah kamu (akan segala) yang diperintahkan, maka Allah dan Rasulnya serta orang beriman akan melihat apa kamu kerjakan, dan kamu akan dikembali kepada (Allah) yang mengetahui perkara ghaib dan nyata, kemudian dia menerangkan apa yang kamu kerjakan.”

Pekerjaan yang dilakukan juga tidak menyebabkan seseorang itu mengabaikan perintah Allah seperti mendirikan solat dan berpuasa pada bulan Ramadan.

Allah SWT berfirman yang bermaksud:

“Wahai orang beriman, janganlah kamu dilalaikan oleh (urusan) harta benda dan anak pinak kamu daripada mengingati Allah (daripada menjalankan perintahnya. Dan ingatlah sesiapa yang melakukan demikian mereka itulah orang yang rugi).” (Surah al-Munaafiqun, ayat 9)

Selain itu, Islam melarang keras sebarang penipuan dalam urusan jual beli ataupun dalam bentuk muamalat lain terhadap pelanggan. Imam Ahmad meriwayatkan apabila Rasulullah SAW melihat makanan yang dijual sudah rosak, Baginda bersabda yang bermaksud:

“Jual dan bahagikan setiap bahagian mengikut kualitinya kerana sesiapa yang menipu kami, dia bukanlah daripada golongan kami.”

Justeru itu, untuk mendapat keberkatan dan keredhaan Allah SWT kita hendaklah melakukan sesuatu kerja itu berasaskan etika yang telah digariskan dalam Islam. Tetapi apa yang berlaku sekarang adalah sebaliknya. Berlakunya rasuah, penyelewengan, salah guna kuasa dan sebagainya.

Each job becomes part of the acts of worship if done in accordance with its terms. Islam considers all types of noble job either self-employed or wage earners and those who scoff at work lazy and expect compassion to others. Work incentives go to the man who is responsible for maintenance of the family.



The Prophet said:

"That a man who took a bundle of firewood on his back and placed for sale, God protect her honor. It's better for him than to ask others whether they give or not. "

Work required in the lawful because the effort is to provide maintenance to his family members while ensuring that it will give the blessing.


The Holy Prophet says:

"Work is the best job a person with his hands and re-sale mabrur (not mixed with things forbidden)."

Islamic work ethic in instilling discipline and punctuality. Each employee is given a number of conditions including working hours and carry out all the instructions in the prescribed time. Unfortunately, there are some who like to steal bones.

Allah says in Surah at-Tawbah, verse 105 which means:

"Say (O Muhammad): Work your (thy) commanded, Allah and His Messenger and the believers will see what you do, and you will be returned to (Allah) knows the unseen and the seen, then he explains what you do. "

Work performed does not cause one to ignore the commandments of God as prayers and fasting during Ramadan.

Allah Almighty says in the Quran:

"O you who believe, do not be distracted by the (business) wealth and children divert you from the remembrance of Allah (from running the command. And remember those who do so, they are the losers)." (Surah al-Munaafiqun, verse 9)

Moreover, Islam strictly prohibits any fraud in the transaction, or in other muamalat to customers. Imam Ahmad narrated that when the Prophet Muhammad saw food sold to be broken, he said, which means:

"Sale and divide each part by its quality because we deceive anyone, he is not from our group."

Therefore, to receive the blessings and love of Allah we shall do a work based ethics outlined in Islam. But what is happening now is just the opposite. Of corruption, embezzlement, abuse of power and so on.

Ulasan :

Islam menuntut setiap manusia bekerja , berusaha mencari rezeki bagi menyara diri dan keluarga . Disamping itu islam juga menyatakan bahawa sesuatu " pekerjan " yang baik ialah tugas yang diamanahakan kepada seseorang insan. Maka apabila seseorang itu menjalankan tugasnya ataupun bekerja , dengan sendirinya bererti , bahawa insan tersebut sedang menunaikan amanah Allah SWT. 

Islam requires every man to work, trying to earn a living to support themselves and their families. Besides, Islam also states that a "of staff" good is the task entrusted to a human person. So when a person is carrying out his duties or work, by itself mean that the human being to fulfill the trust of Allah SWT.

• Bekerja dengan tekun dan cekap
• Bekerja dengan semangat bekerjasama dan berpadu fikiran
• Bekerja dengan matlamat kebahagian manusia sejagat
• Bersyukur

Islamic work ethics include: 

• Working with purposeful devotion to God Almighty 
• Work with sincerity and trust 
• Work diligently and efficiently 
• Working in a spirit of cooperation and coherent thoughts 
• Work with the goal of all mankind
• Thanks

Etika kerja islam merangkumi :

• Bekerja dengan azam mengabdikan diri kepada Allah SWT
• Bekerja dengan ikhlas dan amanah

PROSES PENGENDALIAN PENGURUSAN ISLAM

Islam merupakan satu agama yang syumul dan lengkap merangkumi seluruh aspek kehidupan . Pengurusan atau pentadbiran merupakan salah stu daripada aspek yang sangat dititikberatkan dalam islam. Ia merupakan sebahagian daripada sistem masyarakat. Ertinya Islam menentukan matlamat hidup dan hubungan manusia dengan manusia , manusia dengan Allah SWT , manusia dengan masyarakat dan hubungan manusia dengan alam. Semuanya termasuk di dalam lingkungan ibadah kepada Allah SWT. 

Islam is a religion that is holistic and complete all aspects of life. Management or administration is that one of the aspects that is highly emphasized in Islam. It is part of the social system. Islam means to determine the purpose of life and man's relationship to man, man and God, man and society and man's relationship with nature. They all fall within the ambit of worship to God.

Dalam pengendalian pengurusan islam mempunyai beberape bahagian :

• Perancangan
• Pengorganisasian
• Kepimpinan
• Pengawasan

Cabaran dalam mengendalikan pengurusan yang utama ialah membudayakan perancangan dan struktuk organisasi yang kukuh. Apabila kita melihat dominasi industri Jepun dalam pengantarabangsaan produk adalah dari strategi perancangan dan semua langkah yang diperbincangkan di atas. Maka dengan ini , semua pihak sama ada pihak atasan mahupun bawahan hendaklah memandang jauh dengan proses pengendalian ini bagi memastikan urusan dan kewibawaan berada pada paras maksima.

In operation management A number of Muslims have: 

• Planning 
• Organizing 
• Leadership 
• Surveillance 

Challenges in the management of a major is a culture of planning and structur strong organization. When we see the dominance of Japanese industry in the internationalization of the product is of strategic planning and all the measures discussed above. So with this, all parties whether the upper or lower must look far with this handling process to ensure the integrity of the business and is at the maximum level.

PRINSIP PENGURUSAN ISLAM

Link : http://zahien.blogspot.com/

Menurut Ahmad Ibrahim Abu Sin, di dalam sistem pengurusan Islam mempunyai prinsip-prinsipnya yang tersendiri. Berikut adalah prinsip pengurusan Islam.

Al-‘Adalah ( Keadilan ).
Maksud Al-‘Adalah ialah meletakkan sesuatu pada tempatnya. Menurut Al-Mawardi ia juga bermaksud bercakap benar,jelas kejujuran, menjauhi haram, memelihara diri dari melakukan dosa atau bersubhat dengannya.

Dalil yang mengatakan tentang Al-‘Adalah, firman Allah s.w.t yang bermaksud : “ sesungguhnya Allah s.w.t menyuruh kamu berlaku adil dan berbuat kebaikan, serta memberi bantuan kepada kaum kerabat… ( Surah Al-Nahl:90 ).


Keadilan boleh dilaksanakan di dalam perkara seperti berikut :

I. Membuat Sesuatu Keputusan
Sebelum membuat keputusan berkaitan dengan dengan sesuatu perkata kita seharusnya melihat dari pelbagai sudut sebelum membuat keputusan tersebut. Ini bagi mengelakkan sesuatu keputusan yang akan menyebabkan kita menyesalinya.

II. Pengucapan.
Keadilan dalam pengucapan bermaksud kita menyampaikan sesuatu perkara kepada golongan-golongan tertentu mengikut kemampuan penerimaan mereka.

III. Keadilan terhadap Allah s.w.t
Kita tidak boleh syirik kepada Allah s.w.t iaitu dengan mengakui kewujudan tuhan lain selain Allah s.w.t. Dosa syirik adalah dosa yang paling besar dan tidak diampuni oleh Allah s.w.t.


IV. Timbangan dan ukuran.
Sesuatu perniaga yang melibatkan timbangan atau ukuran hendaklah menjauhi daripada penyelewengan terhadap nilai timbangan dan ukuran.

V. Urusan Persendirian

VI. Pengurusan Harta.
Khususnya dalam pemeliharaan harta anak yatim piatu, kita dilarang sama sekali daripada mengunakan harta mereka sehingga mereka meningkat dewasa.

Selain itu Keadilan juga hendaklah dilakukan dilaksanakan dalam urusan penghukuman dan terhadap mereka yang tidak sependapat dengan kita.

Bentuk-bentuk Keadilan

Keadilan terbahagi kepada beberapa bentuk yang perlu kita fahami, berikut adalah bentuk-bentuk keadilan :

I. Keadilan Dalam Bentuk Bersamaan
Sesebuah organisasi hendak melaksanakan keadilan dalam bentuk bersamaan seperti mendapat bonus tahunan, hak bercuti dan sebagainya.

II. Keadilan Dalam bentuk Berbeza
Apa yang dimaksudkan denga keadilan dalam berbentuk berbeza ialah setiap semua berhak untuk diberi gaji oleh majikan mereka, tetapi terdapat perbezaan dalan jumlah gaji yang diberikan oleh majikan berdasakan kelulusan yang diperolehi dan tanggungjawab yang diberi.

III. Keadilan Dalam bentuk Hak Istimewa
Hak istimewa yang diberikan kapada individu yang tertentu berdasarkan sumbangannya kepada organisasi.


Al-Ubudiyyah ( Pengabdian diri ).
Al-Ubudiyyah bermaksud kita mengabdikan diri hanya kepada Allah s.w.t. Segala ibadah yang kita lakukan adalah hanya untuk Allah s.w.t. manakala konsep Al-Ubudiyyah dalam organisasi pula bermaksud kita hendaklah melakukan sesuatu kerja secara bersungguh di institusi yang mengambil kita sebagai pekerja.

Dalil yang berkaitan dalam konsep Ubudiyyah, firman Allah s.w.t yang bermaksud : “ Dan ingatlah, aku tidak mencipta jin dan manusia melaikan untuk mereka menyembah dan beribadah kepadaKu’ ( Ad-Dzariyyat: 56 )

Al-Hurriyyah ( Kebebasan ).
Kebebasan bermaksud keupayaan untuk memilih melakukan sesuatu perkara disamping mengikut undang-undag yang telah ditetapkan. Seseorang individu itu diberi hak untuk beragama, berfikir, bersuara, mencari harta dan sebagainya mengikut batasan yang di perkuatkuasakan.

Dalil yang berkatan Al-Hurriyyah, firman Allah s.w.t yang bermaksud : “ Tiada paksaan dalam beragama “ ( Al-Baqoroh:265 )

Prinsip Kebebasan ini terbahagi kepada beberapa bahagian iaitu:

1) Kebebasan beragama.
Kebebasan beragama bermaksud agama Islam tidak memaksa seseorang untuk menganutinya, sebaliknya terpulang kepada individu tersebut. Tetapi andaikan kita telah memeluk Islam maka wajib kita mengikut garispanduan yang telah ditetapkan oleh Allah s.w.t dan tidak dibenarkan keluar dari agama Islam.

2) Kebebasan Diri.
Kebebasan diri bermaksud seseorang itu berhak melakukan perkara-perkara yang disukai olehnya sama ada cara pemakaiannya, cara hidupnya. Selagi mana kesukaan itu tidak melanggar undang-undang agama atau pun Negara maka individu tersebut bebas melakukannya.

3) Kebebasan Bersuara dan Mengeluarkan Pendapat.
Seseorang individu berhak untuk bercakap atau mengeluarkan pendapatnya. Sama ada pendapatnya akan diterima atau tidak terpulang kepada dpendengar. Namun begitu jika kata-katanya boleh menimbulkan keadaan huru hara disesebuah Negara, maka kebebasan tersebut mungkin terhalang.


4) Kebebasan Bergerak dan tiada pembatasan untuk bergerak.
Seseorang itu berhak bergerak kemana-mana sama ada bertujuan untuk bercuti , sambung belajar , berniaga atau sebagainya. Namun begitu jika tujuan bergerak untuk melakukan kejahatan adalah dilarang.

5) Kebebasan Mencari dan Memiliki Harta.
Islam sama sekali tidak menghalang untuk mencari harta, malah Islam mengalakkan umatnya supaya bekerja sehingga mampu mengeluarkan zakat bagi membantu orang-orang miskin.


Al-Musawah ( Persamaan ).

Ia bermaksud manusia adalah sama disisi undang-undang yang telah diwajibkan oleh Allah s.w.t.

Jenis-jenis persamaan :

1) Persamaan terhadap tanggungjawab undang-undang.
Iaitu setiap individu sama ada majikan atau pekerja hendaklah bertanggungjawab mentaati segala undang-undang yang telah diwahyukan.

2) Persamaan dalam tanggungjawab terhadap hukuman.
Kesalahan yang dilakukan hendaklah ditanggung oleh pesalah tersebut dan tidak boleh ditanggung oleh orang lain.

3) Agihan dan penerimaan kemudahan-kemudahan.

Al-Syura ( Permesyuaratan )
Al-Syura bermaksud sebelum sesuatu keputusan itu dibuat, kita diwajibkan terlebih dalulu mengadakan perbincangan. Ia bertujuan untuk memberi peluang penyertaan ahli disamping mendapat keputusan mejoriti.

Dalil yang berkaitan dengan prinsip Al-Syura, firman Allah s.w.t yang bermaksud: “..dan bermesyuaratlah dengan mereka….. ( Al-Imran: 159 ).

Dua skop syura dalam pengurusan Islam.

Perlantikah khilafah.

Majlis syura berperanan untuk menentukan siapakan yang akan menjadi khalifah selepas kewafatan baginda rasullullah s.a.w.

Membuat sesuatu keputusan.

Syura adalah institusi tertinggi didalam tanzim haraki bagi jemaah.Adalah sesuatu yang dituntut sebelum melahirkan sesuatu keputusan untuk dimesyuaratkan.
Perbezaan system syura dan mesyuarat dalam sistem demokrasi di barat.

Syura diertikan sistem rundingan bukanlah memaksudkan kedaulatan ada pada insan, bahkan kedaulatan dalam sistem syura ada pada Allah.Selepas itu kedaulatan ada pada hukum syarak.Syura berlaku dalam pemilihan pemimpin tertinggi dan juga pemimpin bawahan.

Manakala barat meletakkan kuasa mesyuarat kepada manusia. Oleh yang demikian apabila manusia tersebut mempunyai kuasa yang besar maka keputusannya pasti menjadi persetujuan yang lain.

Syura sebagai system yang bersifat kualitatif dan tidak melibatkan pemilihan umum.

Manakala secara barat moden di mana pemilihan bersifat kuantitatif . kemenangan akan dicapai berdasarkan jumlah mejoriti undi yang di persetujui.

Contoh amalan syura yang dilakukan oleh rasulullah s.a.w dan khulafa’a al-Rasyidin.

Dalam menetapkan hukuman terhadap tawanan perang, rasulullah s.a.w telah melakukan syura’ bersama para sahabat.
Dalam perlatikan khalifah al-rasyidin selepas kewafatan baginda rasullullah s.a.w.

Al-Masuliyyah ( Pertanggungjawaban ).
Bertanggungjawab atas setiap yang diamanahkan termasuk juga amanah yang diwajibkan ke atas kita manusia.

Dalil yang berkaitan dengan prinsip pertanggungjawaban sepertimana firman Allah s.w.t yang bermaksud “ dan mereka-mereka yang melaksanakan amanah-amanah dan janji-janji” ( Al-Mukminun: 8 ).

Al-Taah ( Kepatuhan ).
Iaitu mengikut segala arahan yang telah dikeluarkan oleh majikan selagi mana tidak menentang hokum Allah. Hukumnya adalah wajib.

Dalil yang berkaitan dengan kepatuhan, firman Allah s.w.t “ Taatlah kepada Allah, kepada Rasulullah dan kepada ketua-ketua kamu “

Itqan ( Kualiti )

Melakukan kerja dengan penuh dedikasi dan istiqomah atau berterusan dan hasil yang diperolehi adalah memuaskan. Islam melihat kualiti dalam aspek yang menyeluruh seperti pemimpin berkualiti, pekerja berkauliti dan produktiviti berkualiti.

Ulasan : 

• Al-Ubudiyyah - Prinsip organisasi yang berkaitan dengan matlamat dan fungsi utama manusia sebagai hamba Allah. Ubudiyyah merujuk kepada sifat pengabdian diri seorang insan dengan setelusnya hanya kepada Allah.
• Al-Syura - Merupakan prinsip pengurusan islam yang kedua. kepentingannya ditegaskan dengan nyata didalam Al-Quran dapat dikukuhkan oleh sunnah Rasulullah S.A.W serta amalan para sahabat. Merupakan unsur yang penting dalam urusan seharian.
• Al-Hurriyah - Merupakan kebebasan. Prinsip ini bertitik tolak daripada hakikat pengiktirafan islam terhadap kebebasan yang manusia miliki sejak ianya dilahirkan. islam menentang sebarang bentuk penghambaan tanpa sebarang alasan kecuali penghambaan terhadap Allah S.W.T.
• Al-Musawah - Merupakan persamaan. Persamaan ini berkaitan dengan hakikat bahawa manusia adalah berasal daripada keturunan yang satu iaitu berasal daripada Nabi Adam A.S. Yang membezakan setiap manusia dengan manusia lain ialah amalan, tanggungjawab, dan ketaqwaan.   

•  Al-Ubudiyyah - Principles of organization associated with the objects and functions of the human as a servant of God. Ubudiyyah refers to the nature of the self-devotion of a man with setelusnya only to God. 
• Al-Shura - A second Islamic management principles. expressly asserted interest in the Qur'an can be strengthened by the Sunnah of the Prophet and his companions practice. An important element in their daily operations. 
• Al-Hurriyah - A freedom. This principle arisen from the fact of recognition of the independence of the people of Islam have since they were born. islam against any form of slavery without any reason except servitude to Allah SWT 
• Al-Musawah - An equation. This equation is related to the fact that man is descended from the one that comes from the Prophet Adam AS That distinguishes every human being with other human beings is a practice, responsibility and devotion.

OBJEKTIF DAN PRINSIP PENGURUSAN ISLAM

Link : http://zahien.blogspot.com/

Objektif pengurusan Islam merangkumi empat perkara iaitu :

1. Melaksanakan undang-undang Islam dalam semua aktiviti berbentuk ibadah, muamalat dan perlaksanaan hokum.

Firman Allah yang bermaksud: Iaitu mereka (umat Islam) yang jika Kami berikan mereka kekuasaan memerintah di bumi nescaya mereka mendirikan sembahyang serta memberi zakat, dan mereka menyuruh berbuat kebaikan serta melarang dari melakukan kejahatan dan perkara yang mungkar dan (ingatlah) bagi Allah jualah kesudahan segala urusan. ( Surah Al-Hajj: 41 )

2. Memakmurkan bumi dengan menggunakan sepenuh usaha, fikiran dan kewangan bagi menggali segala rezeki dan nikmat pemberian Allah dari perut bumi dan laut.

3. Melaksanakan tugas sebagai khalifah Allah di atas muka bumi termasuklah menegakkan undang-undang, melaksanakan pengurusan pentadbiran yang adil serta menyusun perhubungan baik antara manusia. Firman Allah s.w.t yang bermaksud :

Allah menjanjikan orang-orang yang beriman dan beramal soleh dari kalangan kamu (wahai umat Muhammad) bahawa Dia akan menjadikan mereka khalifah-khalifah yang memegang kuasa pemerintahan di bumi, sebagaimana Dia telah menjadikan orang-orang yang sebelum mereka: Khalifah-khalifah yang berkuasa dan Dia akan menguatkan dan mengembangkan agama mereka (agama Islam) yang telah diredhaiNya untuk mereka; dan Dia juga akan menggantikan bagi mereka keamanan setelah mereka mengalami ketakutan (dari ancaman musuh). Mereka terus beribadat kepadaKu dengan tidak mempersekutukan sesuatu yang lain denganKu dan (ingatlah) sesiapa yang kufur ingkar sesudah itu, maka mereka itulah orang-orang yang derhaka.( Al-Hujrat ; )


4. Melahirkan masyarakat yang berwibawa dan adil dalam sesebuah kerajaan Islam dan menjadikan matlamat terakhir di mana setiap individu mempunyai keupayaan maksimum yang seimbang dari segi rohani dan jasmani, meneruskan ibadah menurut ketetapan ummah.

Manakala dalam kontek pengurusan organisasi pula, objektif utama pengurusan Islam adalah seperti berikut :

a. Objektif Umum :

· Menyediakan maklumat, panduan dan arahan kepada pekerja-pekerja dalam sesebuah organisasi.
· Menjadi sumber inspirasi dan motivasi kepada pekerja-pekerja dalam sesebuah organisasi.
· kreteria terpenting dalam mengukur pencapaian organisasi serta melakukan pengawalan.

b. Objektif Khas :

· Objektif pentadbiran Islam secara khususnya ialah untuk memelihara segala nilai-nilai yang diperlukan oleh manusia iaitu :

1. Nyawa. Firman Allah s.w.t yang bermaksud : Dengan sebab (kisah pembunuhan kejam) yang demikian itu kami tetapkan atas Bani Israil, bahawasanya sesiapa yang membunuh seorang manusia dengan tiada alasan yang membolehkan membunuh orang itu atau (kerana) melakukan kerosakan di muka bumi, maka seolah-olah dia telah membunuh manusia semuanya dan sesiapa yang menjaga keselamatan hidup seorang manusia, maka seolah-olah dia telah menjaga keselamatan hidup manusia semuanya dan demi sesungguhnya, telah datang kepada mereka Rasul-rasul kami dengan membawa keterangan yang cukup terang; kemudian, sesungguhnya kebanyakan dari mereka sesudah itu, sungguh-sungguh menjadi orang-orang yang melampaui batas (melakukan kerosakan) di muka bumi ( Surah Al-Maaidah: 32 ).

2. Akal : Firman Allah s.w.t yang bermaksud: Wahai orang-orang yang beriman! Bahawa sesungguhnya arak dan judi dan pemujaan berhala dan mengundi nasib dengan batang-batang anak panah, adalah (semuanya) kotor (keji) dari perbuatan Syaitan. Oleh itu hendaklah kamu menjauhinya supaya kamu berjaya.( Surah Al-Maaidah: 90 ).


3. Maruah Kehormatan diri : Firman Allah s.w.t yang bermaksud: Dan bunuhlah mereka (musuh yang memerangi kamu) di mana sahaja kamu dapati mereka dan usirlah mereka dari tempat yang mereka telah mengusir kamu dan (ingatlah bahawa angkara) fitnah itu lebih besar bahayanya daripada pembunuhan dan janganlah kamu memerangi mereka di sekitar Masjidilharam sehingga mereka memerangi kamu di situ. Oleh itu kalau mereka memerangi kamu (di situ), maka bunuhlah mereka. Demikianlah balasan bagi orang-orang yang kafir ( Al-Baqarah:191 ).

4. Harta: Sesuatu yang boleh didapati, dikuasai dan dimanafaatkan pengunaannya. Pencarian ssesuatu harta hendak dengan mengunakan cara yang halal, Islam tidak membenarkan melalui cara yang haram seperti mencuri, melacur judi dll.

Konsep Al Falah Di dalam Objektif Pengurusan Islam

Al –Falah berasal dari perkataan bahasa arab yang bermaksud kejayaan, kemenangan dan keberuntungan. Perkataan ini telah disebut di dalam Al-Quran sebanyak 40 kali.

Aspek Kejayaan

Al-Falah terbahagi kepada 2 aspek iaitu kejayaan individu dan kejayaan masyarakat. Kejayaan individu ialah asas kepada kejayaan sesuatu ummah atau masyarakat. Masyarakat atau ummah yang diwakili oleh individu yang gagal sedah tentu tidak mampu menjadi sebuat masyarakat yang berjaya.

Ciri Individu Berjaya Menurut Objektif Pengurusan Islam

Khusuk di dalam sembahyang. Sembahyang adalah rukun Islam yang paling utama. Solat sahaja tanpa khusuk tidak menjamin kejayaan. Allah s.w.t hanya menjamin kejayaan orang yang khusuk dalam sembahyang.
Menjauhi perkata tidak berfaedah. Perkara yang tidak berfaedah termasuklah kata-kata, perbuatan, makanan, perhiasan, perasaan, pemikiran dna sebagainya yang tidak mendatangkan apa-apa manfaat sama ada di dunia atau di akhirat.
Mengeluarkan zakat. Mengeluarkan zakat adalah bertujuan untuk mengikis sifat mementingkan diri sendiri. Seseorang itu tidak akan berjaya jika dia hanya mementingkan diri sendiri.
Memelihara kemaluan. Mengelakkan diri dari melakukan penzinaan.
Menunaikan amanah dan janji. Amanah dan janji adalah perkara yang perlu dilaksanakan. Sesungguhnya manusia sudah menyangupi untuk memikul amanah dimuka bumi ini sebagai khalifat. Justeru itu hendaklah kita mememikul tanggungjawab sebagai khalifah.
Memelihara solat. Kita hendaklah menyegerakan solat andai tiada halangan yang melewatkan. Di samping itu hendaklah menjaga syarat sah solat dan sebagainya.

Cirri-Ciri Sebuah Masyarakat Yang Berjaya

Kasihkan Allah s.w.t. masyarakat yang sentiasa menghidupkan sunnah nabi serta melakukan segala suruhan Allah s.w.t dan meninggalkan segala larangannya adalah antara cirri masyarakat yang berjaya.

Saling berkasih sayang, bertolak ansur, hormat menghormati, Bantu membantu serta melaksanakan tanggungjawab terhadap sesame angota dengan ikhlas, adil dan saksama.

Berjihad mempertahankan kebenaran. Masyarakat yang berjaya adalah masyarakat yang berpegang teguh kepada prinsip-prinsip kebenaran.
Setia kepada Allah s.w.t, Rasul dan orang-orang yang beriman. Ramai orang yang mengaku dirinya Islam tetapi tidak sensitive terhadap perkara yang berlaku terhadap umat Islam. Sebagai umat Islam kita perlu sensitive terhadap perkara yang berlaku di sekitar masyarakat .

Melaksanakan perintah Allah s.w.t dan meniggalkan segala larangannya.

Tidak menjalinkan hubungan mesra dengan pihak-pihak musuh Islam.

Ketentuan Hukum Syarie dalam Perlakuan Pengurusan

Dalam kontek pengurusan terdapat beberapa perkara yang telah ditentukan tahap-tahap keperluannya dalam kehidupan individu harian. Berikut adalah tahap-tahap keperluan dalam kehidupan individu.

Dharuriyyat : Iaitu segala yang diperlukan untuk meneruskan kehidupan. Sekiranya keperluan ini tidak dapat dipenuhi maka akan rosaklah kehidupan seseorang itu. Contohnya seperti solat 5 waktu, puasa, zakat dan perkara-perkara wajib yang lain.
Daruruyyat dalam kontek pengurusan: Majikan perlu menyediakan tempat atau ruang pejabat untuk menjalankan urusan harian, selain itu pejabat juga perlu mempunyai kelengkapan asas dan sumber-sumber yang mencukupi.

Hajjiyat : Iaitu segala yang diperlukan untuk mendatangkan kemudahan dan menghidari kesusahan. Dalam kontek ibadah adalah seperti sunat-sunat yang dituntut ( sunat mu’akkad ). Manakala dalam kontek pengurusan boleh dikatakan seperti peralatan pejabat yang memudakan urusan pentadbiran seperti mesin fax, talifon dall.

Tahsiniyyat: Iaitu segala yang diperlukan adalah untuk menjadikan hidup lebih selesa. Dalam kontek ibadah ianya seperti solat atau puasa-puasa sunat. Manakala dalam kontek pengurusan pula boleh dikatakan seperti majikan menyediakan alat penghawa dingin, menyediakan kenderaan rasmi pejabat dan lain lain.

Ulasan :

• Menjaga keselamatan agama.
• Menjaga keselamatan jiwa (nyawa)
• Menjaga keselamatan akal.
• Menjaga keselamatan maruah.
• Menjaga keselamatan harta.

• Protect religion. 
• Safeguard the soul (life) 
• Safety reason. 
• Guard of honor. 
• Safeguarding of assets.