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Artículos de revistas sobre el tema "Islamic ethics"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Ansari, Abdul Haq. "ISLAMIC ETHICS." American Journal of Islam and Society 6, no. 1 (1989): 81–91. http://dx.doi.org/10.35632/ajis.v6i1.2834.

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Islamic ethics as a discipline or a subject does not exist at the present.We do not have works that define its concept, outline its issues, and discussits problems. What we have, instead, is a discussion by various writers-philosophers,theologians, jurisprudents, sufis and political and economictheorists- in their particular fields of some issues that are either part of,or relevant to, Islamic ethics. Philosophers like Abu Nasr al Farabi (d. 329/950)and Abu 'Ali Miskawayh (d. 421/1030), in their ethical works, have mostlyrehashed Greek ethics. True, they have introduced, here and there, someIs

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2

Apriliana, Evita, Mahfud Junaedi, and Ikhrom Ikhrom. "ISLAMIC RELIGIOUS EDUCATION AND THE GLOBAL ETHICS: OPPORTUNITIES AND CHALLENGES TOWARDS PEACE EDUCATION IN INDONESIA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 1 (2023): 83–97. http://dx.doi.org/10.35316/lisanalhal.v17i1.83-97.

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The world has many problems, economic interests, chaos, and wars. Man needs a binder to prevent man (countries) from being able to do something that only benefits himself and harms others. Thus, global ethics as a minimalist ethic is needed in this world. The goal is that there be peace and order. This article aims to construct an idea of creating peaceful education through Islamic Religious Education with a global ethical perspective. This research confirms that the main points of global ethics are relevant to Islamic religious education in Indonesia regarding Islamic teachings and Government

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3

Sachedina, Abdulaziz. "Islamic Ethics." American Journal of Islam and Society 6, no. 2 (1989): 378. http://dx.doi.org/10.35632/ajis.v6i2.2692.

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The paper is incomplete in its present form. Its discussion about Islamic Ethicsis superficial. Neither the complexity of theological ethics nor are philosophicaland juridical ethics admitted anywhere. Moreover, it does not evaluate thepresent status of works on ethics (e.g., Isma'il al Faruqi's contribution) andthe scholarship produced by academics like Hourani (The Ethics of 'Abd Al-Jabbar).The paper must be expanded with proper discussion about the conceptualdifficulties and the Islamic alternative. Certainly there is a need forthis discussion, but not so superficially ...

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4

Cash, Keith. "Islamic Ethics." Nursing Philosophy 5, no. 2 (2004): 185–86. http://dx.doi.org/10.1111/j.1466-769x.2004.00163.x.

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Swazo, Norman K. "Islamic Biomedical Ethics." American Journal of Islam and Society 26, no. 4 (2009): 111–13. http://dx.doi.org/10.35632/ajis.v26i4.1367.

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Immediately distinctive of Sachedina’s approach to biomedical ethics is hisconception of the Shari`ah as an integrated legal-ethical tradition: TheQur’an provides jurists with moral underpinnings of religious duty, and thegrounding texts are to be taken as an ethical standard of conduct. Legal rulingsare to be extracted accordingly. In short, the Islamic juridical tradition(usul al-fiqh) presupposes ethics.Sachedina argues for an ethical foundation – a strong epistemologicalclaim– and concerns himself with conceptual bases ofmoral reasoning ratherthan with juridically derived judgment per se.

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6

Gusti Ngurah Oka Widana, Sudarso Kaderi Wiryono, Mustika Sufiati Purwanegara, and Mohamad Toha. "Measuring Islamic Business Ethics Within Indonesia Islamic Banks." Global Journal Al-Thaqafah 4, no. 2 (2024): 5–15. http://dx.doi.org/10.7187/gjat622014.04.01.

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The business characteristic of Islamic banks is the implementation of Islamic business ethics. Parallel with the trend of increasing preference to ethical institution, Islamic banks should put this as its competitive edge toward its competitor conventional competitor banks. However, only few previous studies discussed about the implementation of Islamic business ethics within Islamic banks and none suggested how to measure such implementation. This paper is a study of the literature on ethics and Islamic business ethics as the first step in developing a measurement tool of Islamic business eth

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7

Wahyuni-TD, Ika Sari, Yudi Fernando, Evi Hasnita, and Evi Hasnita. "ROLE OF ISLAMIC ETHICS TOWARDS ETHICAL ACCOUNTING PRACTICE." Journal of Governance and Integrity 2, no. 1 (2018): 23–27. http://dx.doi.org/10.15282/jgi.2.1.2018.5535.

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The objective of this paper is to understand the role of Islamic ethics and its application towards a more ethical accounting practice. This paper has reviewed the literature on Islamic ethics and ethical accounting practice and found that four critical domains of Islamic ethics such as 1) accounting education; 2) principle of Islamic ethics; 3) code of ethics for accountants and 4) application of Islamic ethics for accountants. This study concludes that an Islamic guideline for accountants is a driver of ethical behaviour to comply with Islamic principles. It is highly needed in the current t

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8

Maksum, Muhammad. "Economics Ethics in the Fatwa of Islamic Economics." Al-Ulum 15, no. 1 (2015): 107. http://dx.doi.org/10.30603/au.v15i1.218.

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The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN) of Indonesian Ulema Council (Majlis Ulama Indonesia/MUI) and The Sharia Advisory Council of Central Bank of Malaysia/Bank Negara Malaysia (BNM) on Islamic economics is dominated by its ethical aspects. The prohibition of riba (interest), for instance, is an Islamic ethic which is mostly set in both institutions. In this case, the Legal consideration contains more ethics than fatwa verdicts. The ethics in the legal consideration is commonly based on the basic ethical principles of The Noble Qur'an, the hadith and the Islamic ju

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9

Bhat, Sameeullah, and Nabi . "Islamic ,Ethics Islamic Ethics: Exploring its Principles and Scope." International Journal of Applied Ethics 10, no. 1 (2024): 77–93. https://doi.org/10.51245/ijaethics.v10i1.2024.93.

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10

Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islamic Social Sciences 26, no. 2 (2009): 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.

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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity fo

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11

Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islam and Society 26, no. 2 (2009): 1–22. http://dx.doi.org/10.35632/ajis.v26i2.376.

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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity fo

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12

Musa, Muhammad Adli, Mohd Edil Abd Sukor, Mohd Nazari Ismail, and Muhd Ramadhan Fitri Elias. "Islamic business ethics and practices of Islamic banks." Journal of Islamic Accounting and Business Research 11, no. 5 (2020): 1009–31. http://dx.doi.org/10.1108/jiabr-07-2016-0080.

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Purpose The purpose of this paper is to empirically examine the perception of Islamic bank employees in Malaysia and selected Gulf Cooperation Council (GCC) countries, namely, Bahrain, Oman and the UAE, on various issues related to Islamic business ethics and the practices of the Islamic banks at which they work. Design/methodology/approach The required data to determine Islamic bank employees’ ethical perceptions is sourced from 144 completed survey questionnaires and interviews with 12 Islamic bank senior executives. Islamic model of normative business ethics is used to measure the relations

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13

Mohamed, Yasien, and Norman K. Swazo. "Contributing to Islamic Ethics." American Journal of Islam and Society 27, no. 3 (2010): i—xiv. http://dx.doi.org/10.35632/ajis.v27i3.1305.

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Islamic ethics (akhlaq islamiyah), which is concerned with good characterand the means of acquiring it, took shape gradually from the seventh centuryand culminated in the eleventh century with the teachings of Miskawayh(d. 1030), al-Raghib al-Isfahani (d. 1060), and al-Ghazali (d. 1111). Islamicphilosophical ethics combined Qur’anic teachings, the traditions of Muhammad(s), the precedents of Islamic jurists, and classic Greek (Hellenic) ethicalideas.Prophet Muhammad (s) said: “Verily I have been sent in order to perfectmoral character” (Fainnama bu`ithtu-li-utamima makarim al-akhlaq). Suchprop

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14

Rizky HK, Muhammad. "Membaca Pemikiran Taha Abdurrahman Tentang Etika Politik Islam." Politea : Jurnal Politik Islam 3, no. 2 (2020): 273–86. http://dx.doi.org/10.20414/politea.v3i2.2339.

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This article will discuss the possibility to reconstruct the Islamic political ethics based on Taha Abdurrahman’s thought about ethics. As a field of study Islamic political ethics provide us the way out from normative perspective which seen the relation between Islam and state are just talking about khilafah as a system, and form of state to the ethic-substantive perspective which emphasize the implementation of the values of Islamic teachings in every political action. Taha Abdurrahman, which has been widely known as an Islamic Philosophers, and one of a biggest theoriest in ethic. The Autho

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Azizah, Putri Hidayatul, and Denas Hasman Nugraha. "Etos Kerja dalam Manajemen Pendidikan Islam Menurut Tafsir Al-Wahidi (Kitab Al-Basit) terhadap Surat At-Taubah ayat 105." Al-Idaroh: Jurnal Studi Manajemen Pendidikan Islam 8, no. 1 (2024): 119–32. http://dx.doi.org/10.54437/alidaroh.v8i1.1518.

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Islamic educational management is an important aspectof the development of educational system incorporanting religious values, morality and ethics. The work ethic of islami education management refers to the concept of combining learning, practice and behavior in accordance with Islamic teachings. An important reference in the analysis of work ethics in Islamic educational management is Tafsir Al-Wahidi (Kitab Al-Basith) on surah At-Taubah, verse 105. The research uses literature studies as a method of collecting data, adopting a qualitative research approach of descriptive and interprenting n

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Naser ‘Nasrat’, Abdul. "Ethics form an Islamic Perspective." Volume-3: Issue- 1 (January) 3, no. 1 (2021): 33–39. http://dx.doi.org/10.36099/ajahss.3.1.5.

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This essay titled ‘Ethics from Islamic Perspective’ includes morale and akhlaq. It intends to give awareness about the importance of ethics from an Islamic perspective. The essay is sufficient to give the reader a feel for its potential to encourage further research in the area of resolving ethical issues, specifically for those who are calling for universal ethical theories to avoid moral imperialism. The Islamic perspective of the ethical concept should be referred to based on the Holy Qur’an from the God and Ahadith of Prophet Muhammad. The ethical concept must be general and not too bias f

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Mokhtar, Aida. "Islamic and Western Ethics in Advertising." IIUM JOURNAL OF HUMAN SCIENCES 1, no. 2 (2019): 1–10. http://dx.doi.org/10.31436/ijohs.v1i2.79.

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Ethical advertising and Islamic advertising appear dissimilar as the former refers to Western ethics and the latter Islamic ethics. The question of whether ethical advertising should be used in place of Islamic advertising is raised in the paper. This discussion is significant as selecting an apt concept for advertising to Muslims is essential. This is supported by Sapir-Whorf hypothesis that claims a person’s conception of the world is dictated by language. When the concept of Islamic advertising is used, Islamic ethics and not Western ethics is brought to the foreground. The article springs

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18

R. Rizk, Riham. "Islamic environmental ethics." Journal of Islamic Accounting and Business Research 5, no. 2 (2014): 194–204. http://dx.doi.org/10.1108/jiabr-09-2012-0060.

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Purpose – This paper aims to elaborate and discuss key Islamic principles of relevance to environmental ethics and sustainability agendas and reflect on implications for the operations of Islamic financial institutions (IFIs). Design/methodology/approach – An exploration of the tenets of environmental sustainability enshrined in Islamic Shariah through a review of key Islamic texts and relevant prior literature. Findings – The Islamic approach to the environment is holistic and unequivocal. Qur’anic verses describing nature and natural phenomena outnumber verses dealing with commandments and s

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19

Jie, Li, Cai Jixiong, and Zhang Wei. "Islamic Business Ethics." Sharia Oikonomia Law Journal 1, no. 3 (2023): 172–84. http://dx.doi.org/10.55849/solj.v1i3.487.

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The purpose of writing this article is to increase knowledge and can be used as a reference to add references related to the topic presented, namely Business Ethics in Islam. The method used is a qualitative method using a literature study approach. In researching this article, the author conducted a literature study by looking for various written sources such as books, archives, articles, scientific journals, and documents that are relevant to the discussion being discussed, namely business ethics in an Islamic perspective. Supporting activities carried out to determine the literature review

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20

Afandi, Ahmad Fauzi, Dihliza Basya, and Fatih Al Fauzi. "EXPLORING THE PORTRAYAL OF ISLAMIC ETHICAL VALUES IN SENIOR HIGH SCHOOL EFL TEXTBOOKS: A CRITICAL DISCOURSE ANALYSIS." International Journal of Linguistics and Discourse Analytics (ijolida) 6, no. 2 (2025): 148–68. https://doi.org/10.52232/ijolida.v6i2.151.

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In global contemporary education, where character development and ethical growth are acknowledged as integral components, the incorporation of moral and ethical values in textbooks assumes paramount significance. However, in the context of Indonesian schools, especially Islamic institutions, government-endorsed English as a Foreign Language (EFL) textbooks often lack alignment with religious values, particularly Islamic ethics. This critical discourse analysis study aims to investigate the representation of Islamic ethics values in the EFL textbooks sanctioned by the Indonesian Ministry of Edu

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21

Caniago, Indra, Reva Meiliana, and Taufik Taufik. "Accountant Ethics: The Role of Islamic Work Ethic as a Solution." Bukhori: Kajian Ekonomi dan Keuangan Islam 2, no. 2 (2023): 75–83. http://dx.doi.org/10.35912/bukhori.v2i2.1969.

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Purpose: The fraud problem has occurred for a long time, followed by accounting scandals including Enron, Worldcom, Satyam, and Global Crossing. This problem is observed from the problems in accounting ethics. This study reviews the literature on ethical self-regulation in accounting from 1980-2020. The articles referred to are those published in Scopus indexed journals. Various solutions were presented from various articles such as improving regulations and professional ethics, free choice of standards used in accounting methods, perceptions of accountants to ethics education in accountants.

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22

Abbas, Aamir, Qasim Ali Nisar, Mahmood A. Husain Mahmood, Abderrahim Chenini, and Ahsan Zubair. "The role of Islamic marketing ethics towards customer satisfaction." Journal of Islamic Marketing 11, no. 4 (2019): 1001–18. http://dx.doi.org/10.1108/jima-11-2017-0123.

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Purpose Islamic marketing ethics focus on the principles of equity, justice and value maximization for the welfare of society. These ethics play a vital role in elevating the standards of customer behavior. The strategy of focusing customer is now considered as important element because of rapidly changing marketing trends in Islamic banks. Therefore, the purpose of this study is to find out the important features of Islamic marketing ethics and identify their effect on customer’s satisfaction in Islamic banking. Design/methodology/approach This study is descriptive and quantitative. Data were

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Danish, Iqbal. "Ethics In Islam." American Journal of Islam and Society 6, no. 1 (1989): 173–80. http://dx.doi.org/10.35632/ajis.v6i1.2705.

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The seminar on "Ethics in Islam" was held in Faridabad, Haryana, onJuly 30-31 1988, sponsored by the Institute of Objective Studies, New Delhiand the Department of Philosophy at Aligarh Muslim University, Aligarh,India. Mr. Muqimuddin, the seminar organizer, opened the proceedings byremarking at the outset that the seminar's theme was of prime importancein the context of the present world. Justifying any aspect of Islamic Ethicsis both tricky and difficult. According to him, ethics has developed in theWest in the form of philosophical theories but classical philosophers did notgive much attent

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Ibrahim, Molina, Shahidullah Islam, Okundaye Zohriah, and Menezes Azid. "Addressing contemporary ethical and moral issues through islamic education." Journal on Islamic Studies 1, no. 1 (2024): 36–51. http://dx.doi.org/10.35335/kbbzar83.

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This research aims to explore how Islamic education addresses contemporary ethical and moral issues and informs ethical discourse and practice in educational contexts. It covers topics like social justice, environmental ethics, and digital ethics, highlighting the unique contributions of Islamic teachings to ethical awareness, moral development, and social responsibility. Utilizing a systematic methodology, the review comprehensively examines literature from multiple databases, focusing on peer-reviewed articles that discuss the integration of Islamic ethics in education. Key findings include

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Younes, Mohamad. "Understanding the Australian Shi'ite Muslim Perspective on Ethics." Australian Journal of Islamic Studies 5, no. 3 (2020): 76–96. http://dx.doi.org/10.55831/ajis.v5i3.297.

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Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This paper will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday

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Ajouaou, Mohamed. "Ethiek in de islamitische geestelijke verzorging." Religie & Samenleving 12, no. 2/3 (2017): 201–20. http://dx.doi.org/10.54195/rs.12118.

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Though a relative newcomer in the Netherlands Islamic spiritual care seems to be well integrated, institutionalised and emancipated. This new phase of development means also new challenges for the professional counselors. One of these challenges is establishing a theory for Islamic ethics in order to apply to actual ethical dilemmas in the context in which these professionals are working: detention, health care and the army. Ethics in Islam is often confused with fiqh, i.e. rulings derived from Islamic law. The law, however, of whatever nature it may be, is not ethics and does not offer a solu

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Sofyan, A. Syathir, Ummy Aisyah Arsyad, Hismayanti Aprilia, and Nurandini Putri. "Islamic Business Ethics Research in Google Scholar Using Bibliometrix Analysis." Asian Journal of Islamic Studies and Da'wah 3, no. 3 (2025): 313–31. https://doi.org/10.58578/ajisd.v3i3.5429.

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This research aims to see the development trend of Islamic business ethics studies in the scope of business and management published in Shinta indexed journals. This research uses bibliometric method with R Studio analysis tool which is used to analyse bibliographic data obtained automatically. The results showed that the number of Islamic business ethics publications has increased along with the number of Muslim entrepreneurs who apply Islamic business ethics in their business processes. The results of bibliometric analysis found that Islamic business ethics research is dominated by Islamic b

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Aldulaimi, Saeed Hameed. "Fundamental Islamic perspective of work ethics." Journal of Islamic Accounting and Business Research 7, no. 1 (2016): 59–76. http://dx.doi.org/10.1108/jiabr-02-2014-0006.

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Purpose – This paper debates the Islamic perspective on the work ethics employed in an organization. It aims to discuss the issues of assumptions involving the Islamic Work Ethic (IWE). Therefore, this paper addresses the gap in the management literature and suggests a group of dimensions from fundamentals of Islam. Design/methodology/approach – The paper reviews the foundations of IWE and investigates various empirical studies conducted in several countries. Then, briefly presents a short historical and conceptual review of the work ethic construct, suggests a general conceptual definition of

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Liaqat, Hajira, Sheikh Usman Yousaf, and Ishfaq Ahmad. "Religious Communication and IWE: A Serial Mediation of Self-reflection (Muhasbah) and Self-reform (Tazkiya-e-nafs)." Contemporary Issues in Social Sciences and Management Practices 2, no. 3 (2023): 112–28. http://dx.doi.org/10.61503/cissmp.v2i3.58.

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Despite growing research in Islamic work ethics, there is a dearth of literature on underlying mechanism of how it can be enhanced. Drawing upon the social cognitive theory, this study aims to develop and test the serially mediated model that examines the effect of religious communication on Islamic work ethics through self-reflection and self-reform. Using a multistage sampling technique, data is collected from 174 Muslim employees of the Islamic banking industry in Pakistan in one point in time. Results indicate that the indirect effect of serial mediation of religious communication and IWE

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Liaqat, Hajira, Sheikh Usman Yousaf, and Ishfaq Ahmad. "Religious Communication and IWE: A Serial Mediation of Self-reflection (Muhasbah) and Self-reform (Tazkiya-e-nafs)." Contemporary Issues in Social Sciences and Management Practices 2, no. 3 (2023): 112–28. http://dx.doi.org/10.61503/cissmp/02-03-2023-09.

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Despite growing research in Islamic work ethics, there is a dearth of literature on underlying mechanism of how it can be enhanced. Drawing upon the social cognitive theory, this study aims to develop and test the serially mediated model that examines the effect of religious communication on Islamic work ethics through self-reflection and self-reform. Using a multistage sampling technique, data is collected from 174 Muslim employees of the Islamic banking industry in Pakistan in one point in time. Results indicate that the indirect effect of serial mediation of religious communication and IWE

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31

Mufidah, Farah Naila, Muhamad Abdul Gofur, and Naela Soraya. "PERAN ETIKA BISNIS ISLAM DALAM MENCEGAH KECURANGAN PRODUSEN DAN MEMBANGUN KEPERCAYAAN KONSUMEN." Media Riset Bisnis Manajemen Akuntansi 1, no. 1 (2025): 14–22. https://doi.org/10.71312/mrbima.v1i1.373.

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This research delves into the significance of Islamic business ethics in cultivating consumer trust within the contemporary business landscape. Emphasizing principles like honesty, justice, trustworthiness, and transparency rooted in sharia law, Islamic business ethics aims to foster a just and sustainable economic framework. Through a descriptive qualitative analysis drawing on a literature review, the study highlights how adhering to Islamic values such as tawhid, knowledge, justice, responsibility, freedom, benevolence, and the distinction between halal and haram can curb fraudulent behavio

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Ahmad Rufai, Saheed. "Islamic Law and Ethics." American Journal of Islam and Society 40, no. 1-2 (2023): 163–70. http://dx.doi.org/10.35632/ajis.v40i1-2.3123.

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Continuing engagement with Islamic legal scholarship does not seem to have resulted in satisfactory attention being paid to the interplay of philosophical considerations and theological principles in relation to the ethical component of Islamic Law. This explains why any scholarly and properly guided attempt to extend the frontiers of knowledge on the subject of Islamic Law and Ethics is always welcome. David Vishanoff’s edited volume examines Islamic ethics in the context of Islamic law. The book comprises an introduction by the editor, a foreword by the publishers, followed by the chapters c

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Laeheem, Kasetchai, Jaruwat Songmuang, Hasbullah Azizskul, Khaled Hayisa-e, and Abdullah Chelong. "Development of Learning Activities to Promote Islamic Ethics for Muslim Youth in the Three Southern Border Provinces, Thailand." Journal of Social Sciences Research, no. 67 (July 15, 2020): 700–707. http://dx.doi.org/10.32861/jssr.67.700.707.

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The objectives of the study were to investigate conditions of Islamic ethics promotion and to develop learning activities to promote Islamic ethics for Muslim youth in the three Southern border provinces. Data were collected through in-depth interviews, brainstorming and critique meetings with four groups of informants: Muslim youth, parents and guardians, Muslim leaders, and Muslim academics. The data were analyzed using content analysis and presented using descriptive analysis. The results were as follows. 1) Islamic ethics promotion faced the problems of lacking experts or knowledgeable per

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Saifuddin, Ahmad. "Ethical Code of Islamic Psychotherapy in Indonesia." Buletin Psikologi 28, no. 1 (2020): 85. http://dx.doi.org/10.22146/buletinpsikologi.47661.

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Islamic psychotherapy has been an interesting discussion over the past few years. This is indicated by the number of studies on Islamic psychotherapy, both literature studies and experiments. As a method of psychotherapy, Islamic psychotherapy cannot be separated from ethics code. However, Islamic psychotherapy is based on two principles, namely the science of psychology and Islamic religion. It leads to debate about the form of ethical code of Islamic psychotherapy. This study aimed to provide suggestions for the formulation of a code of ethics in Islamic psychotherapy using literature study.

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Nurul Azisah Syahrani Haris, Andi Muh Reza Caecar Arfan, Andi Muhammad Aflah, and Kurniati Kurniati. "Eksistensi Etika Politik Islam dalam Pemerintahan." Deposisi: Jurnal Publikasi Ilmu Hukum 2, no. 3 (2024): 197–209. http://dx.doi.org/10.59581/deposisi.v2i3.3829.

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Ethics is a field of philosophy that discusses the moral principles that govern humanbehavior, while politics deals with decision-making and the management of power in society. In Islam, political ethics is a concept that regulates human relationships in the political world.Islamic political ethics consists of a collection of moral values and principles that should guide everyone involved in political activities, both as citizens and leaders. Islamic political ethics has a strong relevance in the context of politics and governance. The moral values in Islam can serve as guidelines for leaders

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Jangda, Muhammad A., Aamir Saeed, and Asma Rehman. "Hands to work and heart to God – Organizational justice, Islamic work ethics, ethical leadership and work outcomes." Business & Economic Review 15, no. 1 (2023): 47–76. http://dx.doi.org/10.22547/ber/15.1.3.

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Effective leadership and work ethics are critical for an organization's success. While previous studies have examined the relationship between leadership and work ethics, there are gaps in understanding the impact of ethical leadership and work ethics on work outcomes, particularly in different research contexts and religious perspectives, specifically in combining the influence of organization justice. This study aims to examine the relationship between Islamic work ethics, organizational justice, and work outcomes in the specific context of financial institutions. Using PLS-SEM with Smart PL

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Mohamad Ismail, Mohamad Firdaus, Siti Zuhaidah Shahadan, Abdurezak Abdullahi Hashi, Salizar Mohamed Ludin, Tuan Sidek Tuan Muda, and Muhammad Amin Ahmad Zaki. "The Perception of Islamic Nursing Ethics among Nurses in Pahang, Malaysia." 3RD WCII 18, s19 (2022): 32–37. http://dx.doi.org/10.47836/mjmhs.18.s19.5.

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Introduction: A recent international survey discovered that nurses face a wide variety of ethical dilemmas. The intrinsic value of human thought and reliability can still be argued in major nursing ethics theories, such as deontology and utilitarianism. A Muslim nurse must be versed in Islamic thought. The issue is the extent to which Islamic nursing ethics can be applied to nursing practice continues to be debated. This study aims to examine nurses’ perceptions in two government hospitals in Pahang, Malaysia, regarding Islamic nursing ethics. Method: Between February and March 2017, a self-ad

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Arslan, Mahmut. "The work ethic of medieval Muslim Ahi brotherhood: A comparison with Catholic and Puritan work ethics." Bussecon Review of Social Sciences (2687-2285) 2, no. 2 (2020): 1–13. http://dx.doi.org/10.36096/brss.v2i2.201.

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This paper compares and analyzes the Catholic Social Teaching, Puritan work ethic and Islamic ethic of medieval Muslim Ahi Brotherhood of Anatolia in terms of business ethics. A high level of similarity can be found between Catholic social teaching (CST) and a branch of the Islamic work ethic of Ahi movement. Islamic Ahi work ethic has also significant similarities with the historical Protestant work ethic. This similarity reveals the opportunity to cooperate and to foster a more humanitarian workplace, particularly in multi-cultural organizations both for Christians and Muslims. We can argue

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Putri, Endrika Widdia. "Comparative Study of Classical Greek Ethics and Islamic Ethics." Ulumuna 23, no. 1 (2019): 90–112. http://dx.doi.org/10.20414/ujis.v23i1.346.

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 The notion that Islamic ethics originate from Classical Greek ethics needs examination. It is true that Muslim thinkers or scholars who wrote works on ethics were influenced by classical Greek philosophers. However, there are strong fundamental characters that distinguish Islamic ethics from Greek ethics. This study aims to highlight these differences and critically shows that such differences come from philosophical and ethical principles. Base on a comparative study of Muslims and Greek philosophers, this study shows that in substance, the style of Islamic ethics is very different fro

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Mahfud, Muhammad. "Membumikan Konsep Etika Islam Abdurrahman Wahid dalam Mengatasi Problematika Kelompok Minoritas di Indonesia." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 6, no. 1 (2018): 42–60. http://dx.doi.org/10.52431/tafaqquh.v6i1.129.

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Abdurrahman Wahid was one of the pioneers realization of Islamic ethical values, although it was believed to be counter-productive. He has transformative thinking in interpreting Islamic teachings especially promoting Islamic social ethics. There are three main driving factors dominating minorities; misunderstanding of Indonesia which is a democratic country, the essence of the values ??of Islamic teachings, and not yet understanding the importance of awareness of grounding Islamic ethics that is transformed into the social realm. Form of minority domination in Indonesia, among others; violenc

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Hidayatulloh, Miftah Khilmi. "Islamic Work Ethics: A Thematic Commentary Study." Cakrawala: Jurnal Studi Islam 14, no. 2 (2020): 158–70. http://dx.doi.org/10.31603/cakrawala.v14i2.3101.

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Veysel Bozkurt's research proved that Protestant ethics, which consists of work ethic and asceticism did not just occur to Protestant Christians. However, it also occurred in Turkish and Kyrgyz communities where the majority of the population is Muslim. Researcher reinforce Veysel Bozkurt's theory by revealing the work ethic and asceticism in the Qur'an with a thematic commentary approach. This research found that the Qur'an teaches four work ethics and two attitudes of asceticism. The four-work ethics are that work is obligatory, work must be optimal beyond basic needs, work is jihad, and wor

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Hoeroni, Rizqon, and Ahmad Gunawan. "Kepemimpinan Islami Dan Etika Kerja Islam: Bagaimana Keduanya Mempengaruhi Kinerja Karyawan Dengan Motivasi Kerja Sebagai Variabel Intervening." Journal of Economic, Bussines and Accounting (COSTING) 7, no. 1 (2023): 2739–48. http://dx.doi.org/10.31539/costing.v7i1.8505.

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Employee performance is one of the important factors in determining the success of an organization. Employee performance can be affected by a variety of factors, including Islamic leadership and Islamic work ethics. Islamic leadership is a leadership style that is based on Islamic values, whereas Islamic work ethics is a set of values and norms that govern the work behavior of a Muslim. This study aims to examine the influence of Islamic leadership and Islamic work ethics on employee performance with work motivation as an intervening variable. This research uses quantitative methods with a sur

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Al-Nashmi, Murad Mohammed, and Abdulkarim Abdullah Almamary. "The relationship between Islamic marketing ethics and brand credibility." Journal of Islamic Marketing 8, no. 2 (2017): 261–88. http://dx.doi.org/10.1108/jima-03-2015-0024.

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Purpose In an effort to build a useful conceptual framework that enhances understanding and permits practical application of ethics, this paper aims to understand the relationship and impact of Islamic marketing ethics on brand credibility. Nowadays, recognizing the ethical dilemmas associated with business is an important aspect of marketing strategy (Murphy et al. 2012). As known, the pharmaceutical industry has access to a deep pool of resources with the potential to maintain an esteemed reputation for offering innovative products that improve the public’s health and well-being (Kim and Bal

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Diski Wahyu Wijianto, Ahda Maulida Ulufan Nurinnafi'a, Anisah Luthfitah, Muhammad Wildan Firdaus, Sastyana Suryandaru, and Rizkina Elistya Febriani. "Implementation of Islamic Ethics in Pharmaceutical Services: A Literature Review Approach." Solo International Collaboration and Publication of Social Sciences and Humanities 1, no. 03 (2023): 181–88. https://doi.org/10.61455/sicopus.v1i03.64.

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Pharmacy services require a solid moral foundation in addition to technical skills. In situations like this, the application of Islamic ethics in pharmaceutical practice becomes relevant and important. Excavating Islamic moral principles that cover spiritual, social, and human aspects, this article discusses the close relationship between Islamic ethics and pharmaceutical service. Pharmacists need to provide fair and dignified service to Islamic moral values. Islamic values include sincere intentions, strong beliefs, prevention of damage, justice, privacy, and professional development. In addi

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Aman, Ameenullah. "Islamic marketing ethics for Islamic financial institutions." International Journal of Ethics and Systems 36, no. 1 (2019): 1–11. http://dx.doi.org/10.1108/ijoes-12-2018-0182.

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Purpose To wipe out the criticism of being a replica of conventional financial institution, Islamic financial institutions (IFIs) need to comply with Islamic principles not only on financial side but also while branding and marketing their products and services. This will bring the coherence between their overall market image and core business activities. This paper aims to discuss in detail the Islamic marketing traits relevant to the IFIs for positioning and offering their products. Design/methodology/approach This study follows the research design based on reviewing existing sources of Qura

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Kauser, Saleema, and Marianna Fotaki. "Bringing together Islamic Feminism with Islamic Ethics." Academy of Management Proceedings 2015, no. 1 (2015): 12153. http://dx.doi.org/10.5465/ambpp.2015.12153abstract.

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Faridatul Ulfah, Yetty, Alfian Eko Rochmawan, and Faruq Alhasbi. "ISLAMIC ETHICS EDUCATION CONCEPT FOR GEN Z: IBN MISKAWAYH’S VIEW ON PHILOSOPHY." Profetika: Jurnal Studi Islam 25, no. 01 (2024): 211–22. http://dx.doi.org/10.23917/profetika.v25i01.4391.

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The prevalence of an ethical crisis among young people reflects their moral decay. Therefore, it is imperative to teach ethics education to the next generation of this nation. This research aims to investigate the concept of Islamic ethics education for Generation Z from the perspective of one of the renowned Muslim philosophers, Ibn Miskawaih, also known as the Father of Islamic Ethics. The research methodology involved the use of library resources. The primary reference is Ibn Miskawaih's Tahdzib Al Akhlak, with additional sources utilized to assess Islamic ethics and Generation Z. The findi

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Lubis, Kholilah, Nurmayanti Fitri Simbolon, Riadhoh Amalia, et al. "Internalizing the Code of Journalistic Ethics from an Islamic Perspective for Beginner Journalists." Help: Journal of Community Service 1, no. 4 (2025): 278–90. https://doi.org/10.62569/hjcs.v1i4.149.

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The adherence to journalistic ethics is crucial for ensuring responsible and professional journalism. However, understanding and applying these ethics, especially from an Islamic perspective, presents challenges for beginner journalists. This study aims to explore the internalization of Islamic journalistic ethics among beginner journalists and identify the strategies to strengthen their ethical practices. The study employs a qualitative approach using Participatory Action Research (PAR), involving beginner journalists in interactive discussions and real-life case studies to facilitate the und

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Kusyana, Kusyana, and Romlah Romlah. "Meningkatkan Keadilan Sosial Ekonomi melalui Implementasi Akhlaq dalam Hukum Islam." Tasyri' : Jurnal Muamalah dan Ekonomi Syariah 6, no. 2 (2024): 1–18. http://dx.doi.org/10.55656/tjmes.v6i2.245.

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This research aims to explore the potential for enhancing socio-economic justice through the implementation of ethics in Islamic law. Using a qualitative approach, the study analyzes concepts of ethics and principles of Islamic law relevant to economic contexts. The findings indicate that principles such as justice, honesty, and social responsibility play a crucial role in creating a fairer and more inclusive economic system. The research also identifies several challenges in implementing ethics within Islamic legal practices, including societal misunderstanding and awareness gaps regarding th

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Amir, Amir. "Etos Kerja Para Petani Desa Bakeong Kecamatan Guluk-Guluk Kabupaten Sumenep Dalam Perspektif Ekonomi Islam." Iltizam : Jurnal Ekonomi dan Keuangan Islam 1, no. 1 (2023): 112–32. http://dx.doi.org/10.35316/iltizam.v1i1.3416.

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Work Ethics in Bakeong Village Farmers who have a high work ethic, and related to the description of the Farmers' Work Ethic, the factors that influence the Farmers' Work Ethics, which are related to the Farmers' Work Ethics in the Islamic Economic Perspective. Bakeong Village Farmers' Work Ethics, factors influencing the Bakeong Village Farmers' Work Ethics, and also to find out the Village Farmers' Work Ethics in the perspective of Islamic Economics. Several important objects in this segment are the Bakeong Village Farmers community. So that the field research method uses a qualitative appro

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