Essay: Review the relationship between ethics and job performance, organizational culture and organizational commitment among employees KUPTMKL

1.5 Scope of Study
This study was primarily designed to review the relationship between ethics and job performance, organizational culture and organizational commitment among employees KUPTMKL.
CHAPTER 2
LITERATURE REVIEW
Work Ethic
The work ethic of the organization is the key to the ethical behavior of employees. Organizations that focus on the development of work-related ethical issues faced by workers will lead to employees behave ethically (Valentine & Barnett, 2007). Work ethics is an effective way to improve the performance of the organization, especially when organizations use different approaches in creating a culture of ethics among employees (Valentine et al., 2011). Previous studies have measured the work ethic with a variety of indicators. Indicators include self-interest, profits, efficiency, attention to the team, social responsibility, moral, personal, company rules and procedures, laws, codes of conduct (Elci & Alpkan, 2009); wise attitude and egoist (Cullen et al., 2003); communication, training and training period, a code of ethics (Valentine & Fleischman, 2008); loving, law and ethics, agency, regulatory, autonomy (Victor & Cullen, 1988); worked as the goal, the use of time and hard work (Ali, 1988). Work ethic that helps prevent problems that will affect the organization and workers (Yousef, 2001).
Beliefs about work ethic and time vary according to country. Scholar began to show interest in the subject after Max Weber publicity work ethic role in accumulating wealth and the rise of capitalism (Ali & et al, 2007). The essence of the work ethic that comes from the theory of Weber contains elements of hard work, long hours with little or no time to relax, take pride in your work and work well done, orientation towards achievement and wealth acquired, together with simplicity, austerity and wise investment. All elements of the practice by the organization in the Western world and has also been followed by the regions of Islam itself (Cherrington, 1980).
Hitt (1990) describes the principles of ethics as synonymous with values. In fact, any references to individual ethics will revolve on their value. Indeed, it is set individual values are what guide his life. Therefore, the work ethic or work value can be created to refer to what is called Cherrington (1980) as a positive attitude towards work. People who enjoy their work are considered to have a better work ethic than those who do not enjoy their work.
According to Boatwright and Slate (2000) defines the work ethic in two ways. First, the work ethic that has been defined by the extent to which participants respond to work items ethics in terms of their importance in the eyes of the participants. Second, they are defined by the values of ethics feedback by participants.
The relationship between work ethic and organizational commitment has received great attention in the literature of commitment (Yousef, 2001). It may refer to the importance of trust that facilitate the work ethics of workers attitude towards hard work and the organization they work.
Although the evolution of the work ethic and the meaning of work in the Western world may be appropriate to the nature of European society and the values and beliefs held, we should not overlook the fact that other people have their own work ethic and belief. This statement is true when it refers to the civilization and Islamic beliefs. Ali and Al Owaihan (2008) in their study noted that since the early days of Islam, in particular, Muslims have offered a unique perspective on work and has formulated a specific concept in the work ethic.
Importance of Work Ethic
Ali and Al-Owaihan (2008) pointed out that most experts have found that the work ethic in business related to the emergence of the industrial revolution and modern civilization. Thus, the work ethic has contributed to the emergence of science, knowledge and development of the countries which are the main factors for the commitment and determination to achieve business goals. However, any objection in doing a good work ethic expected to have an impact on the progress of development, and life cycle in the right way. So, if we have a social life, ethics and respect for people who work ethics; with the emergence of big business and life is expected to take place in a short period of time a lot.
Islamic Work Ethic
Work ethic that has been said by scholars from different countries of East and West and because it is built well and is clearly shown in the Muslim community, especially in the Arab world. Ethics has been famous in the last century in the Arab countries, particularly in the Arabian Peninsula (GCC- Gulf Cooperation Council countries and Yemen) that Islam promotes positive attitudes as highlighted by Sidan & Jamali (2010), which like the pure Bedouin emphasis on generosity heart, brave and has done well to Prophet Muhammad – peace be upon him – the message and life. The following Hadith shows the importance of ethics in Islam
Abu-Huraira may Allah be pleased with him reported: The Prophet – peace be upon him – said, “I was sent to perfect good manners” Narrated by Al-Bukhari in Al-Adab AlMofrad (Al-Albani, 1995, The Saheeha Series, Hadith 45). Of our Prophet Muhammad – peace be upon him – the life and message of very great; inspired millions of his personality and the methodology he and many of them are named “Mohammed”. Guinness World Records as “Mohamed” name as the name of the most used among people who reach 70 million people worldwide (Yaqoot, 2007).
Islamic management to overcome more than the others and left a tremendous impression on the mind until today; which makes many researchers and leaders of Islamic religious impressed. Unique success history of Islam led by safety Prophet Muhammad – peace be upon him, which prompted Michael Hart consider the Prophet Muhammad as the most influential person in history (Jabnoun, 2005).
Ali Al-Owaihan (2008) explains that the work ethic might claim mainly due to the economic situation of religion in the 19th century, which has been affected in Europe before the industrial revolution, so the work is not held in high esteem. During the religious and social norms are not in favor of work. Contrary to the later stages of the industrial revolution occurred, which helps researchers attribute western effective support in the workplace for the emergence of Protestantism in Christian Europe and the corresponding rise of the industrial revolution. After that, researchers have given more attention to the work ethic in the context of religion in promoting economic growth.
Ali Al-Owaihan (2008) explains that the evolution of the work ethic that comes from the nature of the western world, values, norms and trust may not be applied to other communities because of the differences between them. Other community developed a clear view of the work of their culture, especially in Muslim civilization. Islamic civilization accumulated wealth of knowledge and experience as well as its economy for centuries. These achievements are a testament to the successful existence of Islamic culture. This indicates the existence of Islamic work ethic that brings to life the best model and the achievement of a stable and secure country.
Some scholars argue that the servant leader is moral leadership style that western literature focuses on the leadership is based on ethics, values, norms, values, morality, legality, spiritual as well as to put more emphasis on services and supervision (Aabed, 2006). first scholars who emphasize leadership slave is Greenleaf in 1977 identified as “servant-leader is servant first. It begins with the natural feeling that one wants to serve. Then conscious choice brings one to aspire to lead. The best test is: do those served grow as persons; do they, while being served, become healthier “. Beekun (1997 cited in Aabed, 2006) emphasizes that ethical leadership is the main principle in Islam. Therefore, this leader can inspire sub-ordinate to absorb good ethics in their workplace and are expected to lead to an increase in work output. Collaboration support Islamic Work Ethics, consultation, justice, unity and spirituality in the work environment. Work implement Islamic ethics in the workplace will be directed towards creativity, honesty and trust (Ahmed, 2011).
Islamic Work Ethics obtain people to be more focused in their lives and put the business in which they work; that Islam guides us to live and eat from our work as the following hadith of our Prophet Mohammed – peace be upon him.
Al-Miqdam Allah be pleased with him, said: The Prophet said, “Nobody has ever eaten a better dish than what one has gained by working with his own hands the Prophet of Allah, David used to eat from his earnings manual labor” Narrated by Al-Bukhari, Hadith 2072 (Al-Bukhari and Ibn Hajer, 1987-1407H).
Islamic work ethic means a set of moral principles that distinguish what is right from what is wrong in the context of Islam (Rokhman, 2010). According to Rizk (2008), Islamic Work Ethics orientation toward work and approach work as a force in human life. Islamic Work Ethics was originally based on the Quran, the teachings of the Prophet indicated that the hard work of its sins will be released and the legacy of four Caliphs of Islam (Ali, 2005; Rizk, 2008). Critical, limited studies on Islamic Work Ethics suggests that it may share some similarities with the Protestant Work Ethic. For example, both the Islamic Work Ethics and Protestant Work Ethic places great emphasis on hard work, commitment, and dedication to work, creative work, avoid unethical methods of collecting wealth, cooperation and competitiveness in the workplace (Yousef, 2001 ).
Islam clearly counter Weber’s thesis that Muslim communities are not able to develop their economies. Weber (1982) states that Islam can not produce values, such as, the Protestant ethic “spirit of capitalism” for several reasons (in Arslan, 2000). First, Sufism is seen as an inner character as avoid the materialistic world affairs. Weber believes that Sufism is an obstacle to the development of the capitalist spirit as it promotes a way of life destiny. Second, the warrior ethic or spirit of conquest is considered as contrary to the spirit of capitalist productive because war is inextricably linked with the destruction and murder. Third, Weber argued that many Muslim leaders who do wrong; their limited property rights and capital accumulation. It created idleness among the people (Arslan, 2000).
Weber opinion about Islamic values in economics was rejected because of faith in Islam, including work as an important component in human life. Work and faith, according to Abeng (1997), can be regarded as the root of the tree; one is interdependent on the other. A study conducted by Arslan (2000 and 2001) has provided empirical support to refute the thesis of Weber. Arslan (2000) compared the performance of British and Turkish officials use the Protestant Work Ethic. He found that the Turkish manager gets points higher in all of the features in the Protestant Work Ethic compared to British manager. His conclusion, Arslan said that the results of his research have several effects: first, Weber criticism of Islam in terms of economic behavior is not legitimate, especially, in the case of Turkey manager. Second, religious motives have an important impact on the business. Finally, the Turkish Sufi movement has the same role as Calvin in Northern Europe in the eighteenth century. In addition, ethical and Islamic heritage has an important role in business ethics. Critical, Aslan findings reflect the results of a preliminary study by Ali (1988), who found the Arab managers to be more productive than general manager.
Rizk (2008) emphasize that the Islamic Work Ethics extracted from the main source of the Quran and the teachings of Prophet Muhammad – peace be upon him, which indicates that the hard work that led to it was released – and the legacy of the four caliphs (1 four leaders of Islam after Muhammad).
Similarly, Ali Al-Owaihan (2008) defined the Islamic Work Ethics as “orientation that shape and influence the involvement and participation of the believers in the workplace. It implies that the work is a virtue based on one’s needs, and is a necessity for creating balance in individual and social life of a person (Nasr, 1984, quoted in Al-Ali & Owaihan 2008) “. Islamic Work Ethics is to meet life and mold business drive in the highest regard (Ahmed, 1976 cited in Ali and Al-Owaihan 2008). Ali Al-Owaihan (2008) emphasize that the Islamic Work Ethics views work as a way to improve self-interest in terms of economic, social and psychological, as well as to maintain social prestige, and to promote the welfare of society and uphold the conviction in which he has a derived from the Quran and Sunnah. They show that the Islamic Work Ethics imagine the work and commitment that will make each individual to realize their goals; this is clear from the Qur’anic verse that follows as Allah says
Yousef (2001) who studied the words of the Islamic Work Ethics which is limited in this part of the equation with the Protestant Work Ethic; which both consider the emphasis on dedication, commitment, hard work and creativity and integrity to avoid the accumulation of wealth which is unethical, business groups and labor challenges. However, Islam Work Ethic is different from the Protestant Work Ethic that it puts more emphasis on the intention and not a decision. This is clearly stated in this hadith
Omar bin Al-Khattab – may Allah have mercy on him – said: I heard the Messenger of Allah peace of Allah said: “The reward of deeds depends upon the intentions and every person will get the reward according to what has been proposed, anyone. Emigrated to benefit the world and just because a woman to marry, his emigration was for what he emigrated for “Narrated by Al-Bukhari and Muslim hadith 1 (Al-Bukhari 1987 and Muslim, 1992). This Hadith means that anyone who did a good job without good intentions will not be rewarded on the day of judgment. It is a waste, especially in the worship of God (called Ibada within Islam) that are not accepted because of the absence of both Islam believe in God (called Ikhlas Islamic term which means sincerity).
The work ethic of Islam is the way of life to practice behaviors that are unique in their daily activities derived from the Nobel Quran and Sunnah (the application of Shariah in the time of Prophet Mohammed – peace be upon him – including any practice or speak of him or report (approval of certain actions) regulations, guidelines and instructions, this has been requested in the verses of Al-Quran as evidence next following the direction of our prophet Mohamed peace be upon him, as exempler, mentor and coach in all situations of life, including work obligations.
God said “Ye have indeed in the Messenger An exempler excellent for those who hope in Allah and the Last Day, and many call God” (Qur’an, Surah Al-Ahzab verse 21). Islamic work ethics is translated to the Book of Allah SWT guidelines, ethics, morals and moral conclusion to apply all the Quran and Sunnah regulations, policies, guidelines and recommendations in all the affairs of life (the definition of our own research).
Islamic Work Ethics role model & principles
Our Prophet Mohammed – peace be upon him – is a role model in ethics, his noble character, features the life and personality by the following extract from the verses of Al-Quran and Hadith
Allah describes the Prophet said to us: “And verily, you (Muhammad) have high moral character” (Quran, Surat Al-Qalam, verse 4).
Allah said: “We have not sent you but as a mercy to the worlds” (Al-Quran, Surah Al-Anbiya’a, verse 107).
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) sent some horsemen to Najd and they brought a man from Banu Hanifah named Thumama Ibn Uthaal, leader of Yamaamah. They tied one of the pillars of the mosque, then the Prophet (peace and blessings of Allah be upon him) came to him and said: “What do you say, O Thumama” He said: O Muhammad, I would say something good. If you kill me, you will kill a man, who has shed blood, if you show love, you will show kindness to those who are grateful, and if you want money, and then ask, and you will be given whatever you want. The Prophet (peace and blessings of Allah be upon him) left him alone until the next day, so he said: “What do you say, O Thumama?” He said: What I say to you: If you show love, you will show kindness to those who are grateful, and if you kill me, you’ll kill a man who has shed blood, and if you want money, then ask, and you will be given whatever you want. The Prophet (peace and blessings of Allah be upon him) left him alone until the next day, so he said: “What do you say, O Thumama?” He said: I say what I have said to you: If you show love, you will show kindness to those who are grateful, and if you kill me, you’ll kill a man who has shed blood, and if you want money, then ask , and you will be given whatever you want. The Prophet (peace and blessings of Allah be upon him) said: “Let Thumama go”. Then he went to some trees near the mosque, and bathe (ghusl), then he entered the mosque and said: I bear witness that there is no god but Allah and I bear witness that Muhammad is His slave and His Messenger. Say, for the sake of Allah, there is no face on earth more hateful to me than your face, but now your face has become the dearest of all to my face. By Allah, there is no religion on earth more hateful to me than your religion, your religion, but now has become the dearest of all religions to me. By Allah, there is no city on earth more hateful to me than your city, but now the city has become the dearest of all cities to me. Cavalry seized me when I had been intending to perform Umrah. What do you think “The Prophet (peace and blessings of Allah be upon him) gave him the good news and told her to perform Umrah ‘, and when he came to Makkah, they told him to say: Asabout (questions amazing if converted to Islam)? He said:” No, but I converted to Islam by the Prophet – peace be upon him – and I swear a grain of wheat does not come from Al Yamaamah to you until allowed by the Prophet peace be on him. ” Narrated by Al-Bukhari Hadith 4372 and Muslim in his Saheeh, Hadith 1764 (Muslim, 1992).
From this tradition, it implies that our prophet of mercy and compassion to all people, including non-Muslims, and this is what attracted to Islam Thumama brought from 1000 km to Al-Madina in Saudi Arabia. as a prisoner. Also it shows the patient, wisdom, justice, transparency and implement the plan in phases or stages of the approach of the greatest leaders ever known in the world. Furthermore, Hadith next directing and encouraging Muslims to improve their ethics.
Aisha may Allah be pleased with her said: The Messenger of Allah peace of Allah said: For the sake of his good character a believer will attain the level of a person who prays at night and fasts during the day (Al-Albanian, 1995, The Saheeh Series, Hadith 795).
From the manual of Islamic law; it concluded that Muslims should follow the path of the Prophet Muhammad that have the best character ever human beings, ethics, behavior, is the best role model and also a blessing for all people, including non-Muslims and other wildlife; therefore he guide, encourage us to follow the Sunnah of the Holy Prophet in all the work and life in the methodology of character or ethical behavior and positive. In addition, this shows the strength of the Islamic Hadiths Ethics Code of principles, guidelines and examples of the behavior of leaders in business and life. It establishes a roadmap for followers committing them to implement simple and positive ethics behavior that is expected to lead to the best business practices.
Islamic Work Ethics Further views
Ali Al-Owaihan (2008) asserts that Muslims since the early days of Islam have created a concept that is unique and specific to the work ethic. The work ethics and behaviors that are required to strengthen their faith and emerging social and economic activities in the Arabian Peninsula. In reality this development of the work ethics in society, culture and the emergence of Islam that is considered to be novel and arguably is in line with contemporary thinking today. For example, Ibn Khaldun and Abdul-Rahman (1989), sociologist Arab medieval, stressed that the involvement of businesses have four values and objectives: “Cooperation ease and understanding among the people, meet the people’s needs, increasing wealth and influence and spurning the growth cities “.
Islamic Work Ethic distinguished from other religions in which Judaism put emphasis on the specific and relevant of human being at earth. On the contrary, Christianity considers big emphasis on general guidelines on the spiritual aspects of life (Ali and Al-Owaihan, 2008). Conversely, Islam provides specific and detailed policies and regulations of human life meanwhile sustain the spiritual perspectives implied in Christianity.
Islam commands Muslims to thankless job and get to any time can be found in any place may “disperse through the land and seek of the bounty of Allah” (Quran, 52:10) and “Allah has permitted trade and forbidden usury “(2: 278). Furthermore, Islam directed people especially traders to carry out tasks essential to life and a prosperous society, and is shown as the Prophet Muhammad said: “honest, true Muslim merchant will stand with the martyrs on the Day of Judgment.” In the first six centuries of Islam, it is a golden era for the Muslim nation is a very professional organization appears that based on Islam and the attitude of traders believe that they have complied with the ethics of Islam. They set the standards of conduct and ethical behavior in the market. (Ali Al-Owaihan, 2008). In fact, Rokhman (2010) confirmed that work in Islam include faith as an important component of life is considered by Abeng (1997) as tree roots and are interdependent to each other.
Factors of Islamic Work Ethics
Ordinary scale Islamic work ethic is what has been developed by Ali (1988) with 46 detailed elements and other versions of shortening to 17 elements with Ali (1992); by the short version was used by most researchers and also used in this study and will be discussed in this section.
Islamic work ethics is the independent variable in this study and it will be tested thoroughly according to factors and elements that conclusion. There is no common agreement among researchers about the work ethic of Islam factor and because there is confusion in which some of the variables they consider Islamic Work Ethics uni-dimensional as Yousef (2000 & 2001) and Rokhman (2010) and Ali (1992); against Ali and Al Owaihan (2008) considered Islamic Work Ethics as a multi-dimensional variables based on four factors (concept) as follows:
Effort
Competition
Transparency
Responsible conduct
These four Islamic Work Ethics has promised to strengthen business development in the world; it will make the leaders to apply concepts and businesses bridge the gap in their organization (Ali Al-Owaihan, 2008).
Work performance
Achievement of topics studied by many scholars and no agreement between them on that theory, measurement and application tools in the workplace. The organization is trying to achieve their main goal in a way that is very effective with high performance. Achieving high performance results that enable organizations to inspire customers for services and products. Performance management is important to consider the business to ensure meet corporate goals. Sigg (1992) emphasized that for many years; organizational behaviorists have been discussed and analyzed the elements that affect job performance.
In this chapter, we will touch on some of the work performance of literature to appreciate this section as “Performance Employees working” independent variables in this study.
Definition of work performance
Work performance was defined by Suliman (2001) as “the achievement of assigned tasks”. They emphasize performance to include a clear explanation of the expectations of him and orientation of employees towards the effective performance and to include employment objectives, measures and evaluation. Additionally, Suliman (2001) defined the performance of employee behavior that can be measured in relation to firm mastery goals.
Importance of Work Performance
Job performance is the main goal of any firm to achieve the best results, outputs, services and products and compete in the market and society. Suliman et al. (2010) emphasized that the private and public sector to put efforts to improve the performance of employees, with the number of firms using training tools, others use staff motivational seminars and other companies that use reward system (salaries and career opportunities) to get the most output labor and performance. The reality shows that the employee’s performance depends on several factors; one of the most important factors, such as personality traits that predict job performance.
The importance of work performance comes on the back of several studies. For instance, some studies have shed light on the relationship with corporate climate (Suliman, 2005), organizational commitment (Suliman, 2000 & 2002), justice and satisfaction (Suliman, 2007), personality (Suliman, 2010), organizational culture and job satisfaction and climate services (Mathew et al, 2011).
Factors of work performance
Job performance or what is known as Job Performance Employees (EJP) have certain factors play a major role in building this building components, competencies and skills. The EJP is building a multi-dimensional as evidenced (Angle and Lawson, 1994 and Kaleberg and Marsden, 1995).
The variables used multidimensional scale that can be compared with other variables (eg commitment) and understand the relationship between them. Farh et al. (1991) states that the achievement has four factors after examining the self-assessment survey of China and Taiwan; therefore revealed four factors to understand the job duties, job skills, willingness to work and work performance. The performance consists of the quality and quantity according to the study.
Suliman (2001) studied the performance of various dimensionality in Jordan with 1000 employees rating the performance of self and immediate supervisor performance ratings. Thus, Suliman study revealed five factors using a scale developed eighteen items (elements) used in this study that scale are combined in the third part of this research study (see Appendix I). Performance scale developed by Suliman (2001) and Farh et al. (1991). Suliman (2001) developed a factor are Understanding Performance Work Tasks, Work Skills, Work Spirit, dimensions Job Performance (JP – consisting of two factors Quality and Quantity) and innovation. This helps the organization during the market challenges to enable their employees to improve their professional skills performance.
Relationship between Islamic Work Ethics and Work Performance
Work ethics of Islam are not given full attention and focus in the literature, even the work ethics of Islam are not associated with the work ethic and too limited to get information.
Islamic Relations Work Ethic work performance is so limited in the literature in which one study has examined the relationship between Islamic Work Ethics and innovation capacity in the public sector in Malaysia by Kumar and Rose (2010). They find that Islamic Work Ethics was adopted in the public sector in Malaysia and it is clearly concluded from the declaration of the respondents to increase the power of innovation in the public sector in Malaysia. According to the Islamic Work Ethics, found a significant correlation with a simple and positive relationship with the scale of innovation capacity (Kumar and Rose, 2010). In addition, Islamic Work Ethics raises undertake the work and a vibrant business environment; thereby resulting in a higher prosperity and tremendous performance (Ali and Al-Owaihan, 2008).
In another study, Arslan (2000, cited in Rokhman 2010) compared the Turkish and British managers use the Protestant Work Ethic, which found that the Turkish Managers get a high score of British managers in all the features of the Protestant Work Ethic. Moreover, Arslan (2000) concluded that religious motives have a direct impact on business and Work ethics of Islam have important roles in the business. Finally, the invention is the same as Ali (1998) who found the Arab managers have better productivity than Western managers (Rokhman, 2010).
In second place, a few studies have been conducted to see on the IWE with several other constructs (variables) that is different from the performance, as it will be studied in this literature review. Examples of these constructs (variables) is individualism, job satisfaction, organizational commitment, and turnover, locus of control, role conflict, role ambiguity, and job-related variables. Ali (1992) studied the Islamic Work Ethic Individualism plus scale using 117 managers from Saudi Arabia. The study reveals that the manager has been very committed to the Islamic Work Ethics and describe simple tendency towards individualism. Rokhman (2010) studied Islamic Work Ethics on job satisfaction, organizational commitment and turnover in Indonesia where 49 workers have been measured Islamic finance. Therefore, this study found that Islamic Work Ethics has a positive influence on job satisfaction and organizational commitment; but had no significant effect on turnover intentions (workers quit their jobs).
Yousef (2001) studied Islamic Work Ethics on job satisfaction and organizational commitment in the United Arab Emirates where 425 Muslim workers from a number of organizations have been measured. Therefore, this study found Islamic Work Ethics has a positive effect on job satisfaction and organizational commitment; and Islamic Work Ethics he simple relationship between the two variables. In addition, Yousef (2000) studied Islamic Work Ethics as an intermediary link between locus of control, role conflict and role ambiguity in the United Arab Emirates where 397 workers from the manufacturing and service organizations were studied. Therefore, this study found that Islamic Work Ethics has a positive effect on the employment of a significant relationship between Islamic Work Ethics and role ambiguity. In addition found that people with internal locus of control has the strong support of the Islamic Work Ethics.
Ahmed (2011) has megkaji effects work on the Islamic ethics of work-related variables (organizational commitment, job satisfaction, employee turnover intention and reward) in the Islamic banks in Pakistan and found it to be positively towards enhancing work performance.
Instead, Greenberg (1977) found that the effect of the Protestant ethic performance support project completed by factors such as performance feedback and reward possible. Present study provide strong support that the ideological support of the achievement of Protestant Work Ethic is an important task.
According to Al-Khatib et al. (2002, cited in Calza, Francesco et al. (2010) showed that the values of Islam affect business ethics that are positive, and also make the team have an interpersonal relationship with that solidarity among individuals in an organization. Therefore, the moral obligation that known to be more effective and important than other means of control as a legal obligation or formal.
Islamic Work Ethic relationship with Employee Job Performance performance will also be removed from the Quran and Sunnah, which is understandable from the faith (Iman) The third pillar is called “Ihsan” which means excellence or perfection. Abbasi et al. (2011) emphasizes that Ihsan is to promote continuous improvement in the conduct of business. Therefore, if everyone in the organization that exhibits excellence or perfection (Ihsan); therefore it will increase its effectiveness. This is evident in the following Quranic verse narrates:
“But do thou good, as Allah has been good to you” (Al – Qur’an Al-Qasas 28:77). This verse is asking people to achieve excellence or perfection with their God in their tasks of following orders and instructions of the Prophet Muhammad – peace be upon him – as God has been good to them and it shows to do so with others as well.
According to Ehsan (2010, cited in Tabassum, 2011) each individual to demonstrate his faith (iman) in deed and daily activities, a sense of social responsibility derived from the principles of religion. Ihsan explanation was stated in the following hadith when Jebra’il Angel (who revealed the Quran to the the prophet Mohammad was) asked the Prophet Mohammad peace be upon him – about the core beliefs of Islam
Angle Jibril asked the Prophet – peace be upon him, “What is Ihsan (perfection)?” He replied, “To worship Allah as if you see Him, and if you can not achieve this state of devotion then you must consider that He is looking at you.” (Sahih Muslim 1: 1). This tradition is the basis for every individual to follow the guidance of Islam and excel / Perfection (Ihsan) in life.
Tabassum (2011) argue and emphasize that Excellence (Ihsan) is dominant and has a positive relationship with the Quality Management System in Islam that quality is a factor in staff performance; However, in this study we see the brilliance of Islamic literature / Perfection (Ihsan) is part of Islamic Work Ethic which has a great impact and a positive correlation to the performance of the employees, including all factors.
There are also a number of other variables that lead to performance improvements that many studies have been conducted in the area. For example, AlHarthi (2010) shows some researchers came to the conclusion that managers and leaders have a major impact on the climate; thereby improving job performance (Goleman, 2001, Stringer 2002 & Watkins, 2000, all cited in AlHarthi, 2010).
The conclusion of this chapter, the Islamic Work Ethics is aligning every human being to be the most efficient as possible in association with other people based on faith in God and follow the path of the Prophet Muhammad peace and blessings of Allah be upon him. This makes each one becomes clear, in collaboration with partners, leaders in the work environment, and informed, specific and spirit of doing business to the best of ability. In addition, it makes every individual who is honest, respectful; take responsibility, fairness, and compassion with other people whether in the workplace, marketplace or elsewhere. Therefore, by implementing Islamic Work Ethics is expected to improve the performance of positive Workers.
Finally, this study experienced a major challenge to find enough literature on the subject of Islamic Work Ethics mainly to accommodate the influence of Islamic Work Ethics and Employee Job Performance. This has been described earlier in this chapter by Ali Al-Owaihan (2008) caused by lack of access to a wealth of literature related to business and organization management.
Therefore, this study will address the sources may include sources of Arab and dissertation research data to meet the goals and objectives that include the effect of the Islamic Work Ethic to Job Performance of Employees. Research or data collection will be followed by the ratification process, making the processing and calculations using SPSS including factor analysis, descriptive statistics, correlation and analysis of testing, regression testing and analysis and eventually assess the output and interpret the results in detail.