Entrepreneurship as worship: A Malay Muslim perspective

Sidek, Farhana; Pavlovich, Kathryn; Gibb, Jenny

doi:10.1017/jmo.2018.13

Cited by 12 publications

(7 citation statements)

References 33 publications

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“…According to Beekun (2004), the factors that affect unethical behaviour in Islam are legal interpretations, organisational factors, individual factors, social factors, the environment, and the manager. The relationship between organisational aspects and religious values has gained the attention of researchers in dealing with the issue of employee misconduct at the workplace (Atunes et al 2017;Sidek et al 2018;Ahmed et al 2019). Spiritual values promoted by religions such as Islam, Protestantism, Buddhism, and Hinduism play a major role in the formation of work ethics.…”

Section: Islamic Work Ethicsmentioning

confidence: 99%

Integrating Islamic Work Ethics in Work from Home Arrangement

Razak¹,

Jamaluddin²,

Jaffri³

2022

Akademika

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The COVID-19 pandemic has resulted in changes in the way working is perceived. The concept of work from home which was previously only associated with specific types of work has had to be implemented for many sectors in Malaysia. This concept is novel in Malaysia, thus creating a lot of uncertainties in both law and practice, including the issue of work ethics. This mode of working may be the new norm in the future, which makes it important to examine the work ethics for work from home. The objectives of this study are firstly, to analyse the concept of Islamic work ethics, and secondly, to integrate Islamic work ethics in a work from home arrangement. It is believed that the application of Islamic work ethics by both the employers and the employees may avoid conflicts at work due to different expectations. In this context, the research is based on secondary sources and analyses of existing literature, and on reading of Islamic texts (the Quran and Hadith). Islamic work ethics consist of universal values where they underline the responsibilities of employer to live up to promises, consider an employee’s situation, negotiate with an employee to improve their contract, and equal treatment of employees. Apart from that, employees are also responsible for keeping their promises, being honest, working in a team and performing their jobs in good faith. This research found that Islamic work ethics can hinder conflicts between employer and employee. They are suitable for integration in working from home arrangements as the new normal in Malaysia and directly encourage the implementation of organisational justice. Keywords: Ethics; work ethics; Islamic work ethics; work from home; work

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Section: Islamic Work Ethicsmentioning

confidence: 99%

Integrating Islamic Work Ethics in Work from Home Arrangement

Razak¹,

Jamaluddin²,

Jaffri³

2022

Akademika

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“…However, we offer a novel approach by proposing the Islamic view on entrepreneurship from the Tawhidic paradigm. The concept of Tawhid is fundamental for understanding Islamic spirituality and defining the obligations of Muslims toward God's command (Sidek et al, 2018). In short, Tawhid strongly defines the oneness, uniqueness and incomparability of Allah (God) to any of his creatures.…”

Section: Explanatory Variables and Controlsmentioning

confidence: 99%

Islam, institutions and entrepreneurship: evidence from Muslim populations across nations

Ayob

Saiyed

2020

IMEFM

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Purpose The paper is grounded in a comparatively unexplored but growing research interest, which seeks to explain the effect of a country’s religious composition on its economic activity. As an extension of that, this study aims to examine the relationship between Muslim populations and the prevalence of entrepreneurial activity across nations. Integrated with institutional theory, the authors also consider formal and informal institutional variables as contingency factors in this milieu. So, it further investigates if the strategic intervention of formal and informal institutions moderates the relationship between religion and entrepreneurship. Design/methodology/approach This study uses multi-source data sets from the association of religious data archive, global entrepreneurship monitor and the World Bank. The sample includes 88 countries for analysis, aggregated from 2012 to 2014. The ordinary least squares regression using statistical package for the social sciences (SPSS) Statistics Version 26 is used for the analysis. Findings The findings show that Muslim populations are negatively associated with the rate of new business activities in a country, including the formal type of entrepreneurship. However, further analysis reveals that Muslims entrepreneurship is actually driven by necessity and not by opportunity. Practical implications The regulatory environment and entrepreneurial culture are not enough to overcome resistance toward entrepreneurship among Muslims. One possible practical recommendation is to empower religious institutions to preach a clear message supporting participation in economic activities. Social implications This research sheds light on the discrepancy between Islamic religious teaching and eventual behavior of the followers. Originality/value This research contributes to both academics and practitioners in several ways. First, it responds to the recent call for more studies on the effect of religious beliefs toward secular organizations by providing empirical evidence on how the prevalence of Muslims in a particular country is associated with levels of entrepreneurship. Second, it adds to the theoretical understanding of the mechanism that explains the relationship between the two. As institutional theory has not been applied extensively in the study of religion and entrepreneurship, it proposes that dynamic institutions play major roles to accelerate or attenuate the effect of Islam on entrepreneurship.

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“…Reasonably, the value system is the basis for organizational output (Ndraha, 2003). Organizational culture is shaped by the actions of the founders, and the values presented and enforced through the primary mechanism and secondary mechanisms (Sidek, Pavlovich, & Gibb, 2018).…”

Section: Elements Value System and Creative Economicsmentioning

confidence: 99%

“…such as differentiation of organizational functions, differentiation by the challenges of society, differentiation by the existence of hierarchies in organizations, strategic alliances, and others (Sidek et al, 2018). From another theoretical perspective, it is recognized that there is a relationship between religious teachings, religious obedience and community behavior (Srito, Khantanapha, & Piriyakul, 2018).…”

Section: An Organization Cannot Grow and Develop Except Through Mechamentioning

confidence: 99%

Creative Economic Development of Pesantren

Bawono

2019

Shirkah

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This article mostly focuses on the values performed by pesantren (Islamic boarding school) in taking influence of creative economics within the community. Three factors observed in this paper mainly but may relate to other variables are embedded traditional values, technological resources and the role of ustadz and kyai engaged in the creative economic process. Taking several pesantren in Java and Yogyakarta as research sites, while conducting multiple regression as technique of analysis, this research shows that aforementioned variables have a positive and significant influence on developing creative economic of pesantren. Creative economic of pesantren largely invites more elaborative research, while this research can be a preliminary contribution to the field of new economic challenges within Islamic society.Keywords: pesantren, creative economics, kyai, ustadz

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Entrepreneurship as worship: A Malay Muslim perspective

Cited by 12 publications

References 33 publications

Integrating Islamic Work Ethics in Work from Home Arrangement

Integrating Islamic Work Ethics in Work from Home Arrangement

Islam, institutions and entrepreneurship: evidence from Muslim populations across nations

Creative Economic Development of Pesantren

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