Legal and Ethics in Business Environment - amazonia.fiocruz.br

Means not: Legal and Ethics in Business Environment

Later Muslim scholars expanded the religious ethic of the Qur'an and Hadith in immense detail. The foundational source in the gradual codification of Islamic ethics was the Muslim understanding and interpretations of the Qur'an and practices of Muhammad.

Recent Books

Its meaning has always been in context of active submission to God Arabic: Allahperformed by the community in unison. The motive force in Islamic ethics is the notion that every human being is called to "command the good Finance Explained forbid the evil " in all spheres of life. Muslims understand the role of Muhammad as attempting to facilitate this submission. Another key factor in the field of Islamic ethics is the belief that mankind has been granted the faculty to Envuronment God's will and to abide by it.

This faculty most Envigonment involves reflecting over the meaning of existence. This natural inclination is, according to the Qur'an, subverted by mankind's focus on material success: such focus first presents itself as a need for basic survival or security, but then tends to manifest into a desire to become distinguished amongst one's peers.

Ultimately, the focus on materialismaccording to the Islamic texts, hampers with the innate reflection as Busuness above, resulting in a state Legal and Ethics in Business Environment jahiliyya or "heedlessness. According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia: [2]. These changes lay in the reorientation of society as regards to identity and life of the Muslim belief, world viewand the hierarchy of values. From the viewpoint of subsequent generations, this caused a great transformation in the society and moral order of life in the Arabian Peninsula.

For Muhammad, although pre-Islamic Arabia exemplified "heedlessness," it was not entirely without merit. However, these values would be re-ordered in importance and placed in the context of strict monotheism. According to S. Nigosian, Professor of religious studies at the University of Torontothese resemble the Ten Commandments in the Bible and "represents the fullest statement of the code of behavior every Muslim must follow". Many reforms in human rights took place under Islam between andincluding the period of Muhammad 's mission Envronment the rule of the four immediate successors who established the Rashidun Caliphate.

Historians generally agree that Muhammad preached against what he saw as the social evils of his day, [5] and that Islamic social reforms in areas such as social securityfamily structure, Legal and Ethics in Business Environmentand the rights of women and ethnic minorities improved on what was present in existing Arab society at the time.

Speaker Panel

It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib later known as Medinaincluding MuslimsJewsand pagans. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish and pagan communities of Medina bringing them within the fold of one community-the Ummah. Muhammad made it the responsibility of the Islamic government to an food and clothing, on a reasonable basis, to captivesregardless of their religion.

If the prisoners were in the custody of a person, then the responsibility was on the individual. The position of the Arabian slave was "enormously improved": the Arabian slave "was now no longer merely a Legal and Ethics in Business Environment but was also a human being with a certain religious and hence a social status and with certain quasi-legal rights. Esposito states that reforms Legal and Ethics in Business Environment women's rights affected marriage, divorce, and inheritance. Watt explains: "At the time Islam began, the conditions of women were terrible - they had no right to own propertywere supposed to be the property of the man, and if the man died everything went to his sons.

Sociologist Robert Bellah Beyond belief argues that Islam in its seventh-century origins was, for its time and place, "remarkably modern Dale Eickelman writes that Bellah suggests "the early Islamic community placed a particular value on individuals, as opposed to collective or group responsibility. Many medieval Muslim thinkers pursued humanistic and rational approaches in discourses regarding values. In the early Islamic Caliphatethe head of state, the Caliph, had a position based on the notion of a successor to Muhammad's political authority, who, according to Sunnis, were ideally elected by the people or their representatives.

Fred Donnerin his book The Early Islamic Conquestsargues that the standard Arabian practice during the early Caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from amongst themselves, although Hamlet Emotional Journey was no specified procedure for this shuraor consultative assembly.

Candidates were usually from the same lineage as the deceased leader, but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunni view that the head of state or governor should be chosen based on lineage alone. Al-Mawardi has written that the caliph should be Qurayshi. Abu Bakr Al-Baqillani has said that the leader of the Muslims simply should be from the majority. Traditional Sunni Islamic lawyers agree that shura link, loosely translated as 'consultation of the people', is a function of the caliphate.

The Majlis ash-Shura advise the caliph. The importance of this is premised by the following verses of the Qur'an: [ original research?

Then when you have taken a decision from themput your trust in Allah" [ ].]