Category: Muslim

Prejudice has been an innate concept which has been growing in an individual since time immoral. It is a negative attitude and feeling towards an individual based solely on one’s membership in a particular social group. Prejudice is the broader term which has shaped certain elements such as stereotype, discrimination, etc. But prejudice includes all the aspects such as the affective, behavioural and cognitive style of thinking in shaping opinion. This has been developed with the onset of social norms as we are guided and oriented more towards to our societal impact and this has made us driven to social norms. Attitude is consistent which is hard to change and so, certain things in our society are more prone towards it.

Prejudice becomes stronger when it gets conformity from our ancestors as they act as a guiding principle. Conformity works as a stamp on the belief which has a vague picture of it but if it gets approved it will be imprinted on the mind of the person. The influencing nature of some rumours sometimes delves society to suffer a lot and can hamper the projected group. People have certain sets of belief in their mind which is hard to change as they believe whatever the knowledge they acquired from some random source is good and reliable. But, this misconception is a hard reality of society. For example, Muslims has been associated with terrorism easily. But, this doesn’t make any sense that every Muslims can’t be terrorism. Such misconceptions making the society weak and the associated people suffered at the end. It is an imprint that gets stored in the mind and hard to manipulate this thought.

In the month of June I was doing my research project on economic activities of leather industries and its developments. My research destination was in Kanpur’s suherbs area known as jajmau. Jajmau is popularly known for its leather tanneries. Jajmau is known for generating high rich leathers for the leather goods. During the British colonial time, this leather sector was set up because of high demand for uniforms, leather belts and shoes and saddles for the cavalry. Jajmau area is a Muslim majority area and most of the tanneries are owned by Muslim majority people. Recently from nammai ganga project and other government initiatives has forced tanneries to shut down their activities. There are around 300-400 leather tanneries which were operating and out of which 30- 40 tanneries are operating now after nammai ganga project and kumbh mela 2019. As these tanneries are the only sources of income for muslim community. Many of the tanneries owners have said that there is some politics motion in targeting muslims group through raising such environmental issues. owners have also said that there are other industries such as steel, chemicals etc which releases more effluents as compare to leather tanneries and there is no strict action has been taking by state pollution board. Even the few leather tanneries which are operating in jajmu, 1/3 of them are owned by Hindu community people. The attitude of majority community is very rude and hostile towards minority groups. As these leather tanneries are not only connected to muslim community but it also provides large job opportunities to backwards groups in the unorganized sector. After the cases of cow vigilantism, nammai ganga projects has to lead to a prone attack on the leather industry of Kanpur.

The attitude of not allowing Muslim people to grow is an overgeneralization thought which affects the belief of a minority group. It is a pattern of hostility which is created against the entire group as to fulfil some irrational function for the bearer. The separatism leads to genuine conflicts of interest which further leads to more further imaginary conflicts among groups. As this generalized judgement is certainly based on notions which are created by groups based on probability. A stereotype is an exaggerated belief which is used to categories or differentiates among the people. Its function is to justify people conduct concerning the bearer category. Stereotype acts as a justificatory device for categorical acceptance or rejection of a group whereas the selective device is to maintain simplicity in perception and thinking. In India, there are certain stereotypes against Muslim like there are belong from the invader class, unhygienic, not patriotic toward nation etc. These stereotypes are justified for hatred and hostility for some particular group and even they also serve as a projection of personal conflicts.

Abstract

This essay tries to explore Ralph Waldo Emerson’s Self-Reliance from a different angle. In most of his writings we find Emerson influenced by the religions of Eastern people. His reading of Islamic history gave him the opportunity to discuss an essential quality – self-reliance. Whenever Self-Reliance is read, a reader can get a feeling of connecting with God, the Superpower. This article is written from the view point of a Muslim reader and shows – how a Muslim can interpret Emerson’s Self-Reliance Islamically, what are the issues discussed here that go with Islamic principles and values. The article says that Self- Reliance can give inspiration to the Muslim readers to increase their confidence level on themselves, to discover the power that Allah has given to human beings which he can exercise and feel empowered and this can help him to increase the level of dependency on Allah (SWT).

Introduction

Ralph Waldo Emerson, the great American essayist, an original thinker, and an orator always tried to write from his own convictions. Most of his writings were influenced by oriental religion. ‘What is especially interesting in Emerson’s God-concept is that it is essentially Oriental rather than Christian.’ (Hudson 1920). A Houston university researcher said, “After a long period of misunderstanding of Islam, fresh efforts were made in Emerson’s time to approach and present Islamic culture objectively. Emerson’s own attitude towards Arabic and Persian literature and culture reflects this more liberal interpretation.” (Hellal 1971). Emerson was greatly moved by some verses of the Qur’an, life of the Prophet Muhammad (pbuh) and lives of the Califs of Islam and the reflection of this knowledge is found in his writings. “In the writings of Emerson we find him very much akin to the Islamic concepts. His projection of the virtues and serenity of Islam, its holy prophets and caliphs helped remove the misunderstanding looming large for centuries over the hearts of Americans and Europeans hitherto shrouded by ignorance and hatred of the essence and excellence of Islam.” (Ali 2007) Emerson’s Self-Reliance (is not out of it)er baire noy. While reading this essay, a Muslim reader can find the echo of some Islamic concepts like self-reliance, individuality, creativity, equality, total dependency on the Divine power and obeying the Almighty, etc.

The Concept of Self-reliance

Self-reliance is a great source of personal power within us which helps us to find out who we are. It helps us create ourselves, knowing our identity and shaping it as we want. It helps us determine the course of our lives to reach our goals. Self-reliance helps us to take ownership of our actions. It creates freedom of choice and control over our actions. Because of self-reliance, we can find out the true meaning of our lives, fix our responsibilities not only for ourselves but for others, for society.

Now, how to be self-reliant? In Self-Reliance, Emerson offers some suggestions for those who want to be self-reliant. Emerson dictates, “Let a man then know his worth, and keep things under his feet.” Emerson says that people often give importance to valuable material objects and according to the possessions of those objects consider someone powerful or honourable; but this is not the real case. It is the human being who is worthy even if he is an ordinary citizen. Then he asks why people view the acts of well-known individuals as more important than the behavior of ordinary citizens, even though the good or bad behavior of ordinary people can have effects as noble or as dire as the actions of the powerful. He condemns European monarchies and asks why royalty is given overstated respect than the common people who have equal importance to the society.

Emerson says that to achieve self-reliance, one must have trust on the nature and power of our inherent capacity; he named those as ‘spontaneity’ or ‘instinct’ – the ‘essence of genius, of virtue, and of life.” This spontaneity or instinct comes from our intuition or our inner knowledge, not from the second-hand knowledge which we gather from others. Emerson believes that our intuition develops from the relationship between our soul and divine spirit, i. e. God. So, to ‘trust thyself’ means to ‘trust also in God’. So, man should allow the divine to speak directly to his soul, and then act boldly according to the inspiration thus received. Then his action would be original, and he would be self-reliant in the real sense of word.

Self-reliance and God-reliance

Self-reliance is in reality God-reliance, which comes to human soul in the form of intuition and inspiration and makes him see into the heart of things. Self-reliance is obedience to the Divine Power. In Self-Reliance, Emerson felt that man must surrender himself fully to the Divine and act according to the instruction of his soul which come to him from the power that rules on high, and gives laws both to man and nature.

Some people say that Muslims must rely on Allah alone not on themselves. “Whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent. Relying on Allah. At Talaq:3 Having confidence on Allah is called ‘tawakkul’. But self-reliance and tawakkul are not contradictory. Having trust on themselves does not mean that Muslims do not have trust on Allah (SWT). Allah says, ‘‘When you begin any work, have tawakkul in Allah. Trust in Him.” ( Ale-Imran: 159) But keeping faith on Allah if a person sits idle, he is not going to succeed. Muhammd (pbuh) said, “Tether your camel, and then put your tawakkul on Allah (SWT)” So the necessity of both tawakkul and action are essential. When a man is confident enough to do his work and has faith on Allah no one can stop him. Because Allah says, “I will not give you a task which is beyond your capacity”. (Baquara:286)

Abstract

In Muslim societies, Waqf plays a very crucial role. It has been the principle origin for various public services provided to communities. It has been relegated as a mere charity, though its traditionally been productive in manufacturing financial gain that is sustainable and in improving the economic conditions in Muslim countries. Popularly, the creation of Waqf is instilled in Muslims’ culture and has enclosed all walks of life. It has additionally contributed to the service of man in diverse areas of development and progress.a

Nevertheless, in the present times Waqf has seen to be growing smaller and assuming a diminishing role that raises a variety of queries on what what issues/ factors actually led to an earlier growth of Waqf and what was the factor related to its decline later on. This review generates a historical narrative of Waqf, projecting light on the explanations for its decline and also the need for reform. The paper deduces that if Muslims have good and sensible governments that can manage the funds are transparent, assembles the laws governing Waqf and style an integrated network of sciences to manage and monitor the issues and problems, they can pragmatically resuscitate the practice of Waqf. The correct management and disbursement of Waqf has a great potential to become an excellent supply of revenue for the Ummah.

Introduction

Waqf is a monetary beneficent act set up by retaining steady and immovable properties to ceaselessly spend its income to satisfy public or family needs, in view of the inclinations and conditions set by the founder. When the property is made as a Waqf, it can never be given as present, acquired, or sold. The Waqf property remains intact as it belongs to Allah. Only its produced income is directed to its recipients. The primary inspiration for an originator to make Waqf is obviously expressed in both the Quran and the Sunnah. As featured in the Holy Quran, the making of Waqf is a route for originators to achieve honesty.

Islamic development has not just accomplished its progress because of the strength of its military, it is likewise because of the information, great deeds and magnanimous undertakings of its individuals. What is known as the Waqf system is one of the qualities that recognized Islamic development from others. The

Waqf added to the structure of Islamic progress; through which numerous mosques, schools, and educational centers were worked alongside private and public libraries, logical and research centers and different fields in various different backgrounds. The Waqf is likewise a territory for the opposition of rulers, priests, researchers, and people to set up labs for science, libraries, and assortment of books from numerous nations at any cost and making it accessible to everybody.

The cycle of Waqf proceeded until the Ottoman time, when the Sultans and legislative heads of the Ottoman state extended the extent of Waqf, who present regulatory developments for its supervision, they gave various directions to coordinate its issues. In any case, the start of the twentieth century began the decrease in the job of Waqf in Muslim life for some reasons, the most significant of which was crusades dispatched by adversaries of the Waqf framework. Waqf has been exposed to broad missions of abolishment; shockingly, the adversaries of Waqf have prevailing with regards to convincing the rulers to drop Waqf and its power over numerous charitable endowments in many Muslim nations. Individuals are not for conventional undertakings, which could be the explanation that Muslims are in a condition of decline. To comprehend Waqf and its roles and duties in Islam, we will dig into the historical backdrop of Waqf in the Islamic world, Waqf in building the Islamic human progress, the purposes behind the decrease of Waqf, and its requirement for change.

Waqf between the past and present

In Islamic history we can see extraordinary pictures and valuable lessons about the status of Waqf and its effect on supporting the advancement of the Muslim community. Waqf was instilled in Muslims’ way of life, and installed in varying backgrounds, and has added to the administration of general society in different zones of advancement and development. Waqf has additionally become a source of funding for Muslims throughout the long term, because of enormous endowments (Awqaf) made by the prophet and his associates. Magda, et al, (2016) called attention to that Waqf covered practically all the necessities of life during the early time of Islamic progress; incorporating wellbeing, schooling, fundamental frameworks, business and commercial activities, job creation and the necessary infrastructure for the hungry and domesticated animals, shelter arrangement for poor and the penniless, supporting the rural and industrial areas with no expense to the public authority. Imam Shafi’ says: “more than eighty men of the companions participated in Waqf!” and Ibn Battuta said:’ Endowments in Damascus were plentiful, uncounted, and unlimited.’

However, current Waqf properties are that of inaction, disregard, and uselessness in practically all Muslim social orders. Besides Waqf job decrease essentially in Muslim society, as per Salman canister Mohammed Al Omari, (2017), ‘we need to change a portion of the negative culture that hits the Muslim people group, and resuscitate the idea Waqf again in our general public’. We investigate the explanations behind the decrease of Waqf and approaches to change and reverse this downturn.

Reasons for decline in Waqf

A peruser of Islamic history will effectively find that the Waqf spoke to significant components in the working of society and individuals. It permitted monetary acknowledge admittance to public interests, for example, teaching students and paying for their studies, founding of clinics or sanctuaries, the allocation of money matters for the development of Mosque, or/and help the destitute. However recently, the role of Waqf has declined, and Muslims who are well of are not in favour of charitable projects.

The need for change

The Waqf has declined fundamentally in the current period. There is not, at this point a spot for asylum or refuge in Muslim nations and work for the people who are unemployed. For Waqf to revisit its past gleam, the chief decision-makers or pioneers need to make a few actions and reforms. As indicated by Samia Al-Saati, (2010), Waqf should be coordinated in a way that the administrations themselves manage the assets. The governments controlling Waqf prompted the hesitance of Muslims to add to the Waqf, as they feel that it has been nationalized and utilized for other than that predefined by the Waqf.

Review of literature

Muhamed Umer Chapra (2008) in his article, “The Muslim world exhibited clear signs of decline by the 18th century; after decades of advancement and prosperity.”

Imam Aamar Jawdah (2016) in his article, “At the end of the 19th century, Muslims were plagued by intellectual, economic, and military invasions. The enemies during those days realized the importance of Waqf in assisting the Muslim communities; thus, they worked hard to eliminate the idea of Waqf and sequester its funds for their own end. They also tighten the laws in many Muslim countries by restricting the practice and supervision of the Waqf.”

Mahdiya Amenouh in his article “The depletion of Waqf creation in the lives of Muslims is due to external and internal factors. The foremost is the negative influences left colonisation of Muslim countries, especially the French, who transferred the Waqf offices from the Muslim governments to higher commissions, and hired non-Muslim advisers to work on their administrative and financial affairs. As a result, they have exhausted the Waqf coffers by paying salaries to those commission and officers.”

Research Methodology

The methodology used for this research is analytical and descriptive. Facts on information already available has been analysed and those facts have been used to make an evaluation of the material.Analytical research involves secondary data from various articles and journals.

Conclusion

Waqf is a remarkable demonstration presented by Islam.It has played a critical, financial, social, and strict role since the commencement of Islamic human advancement. Previously, the assortment of enormous number of Awqaf made extraordinary abundance for the Muslim people group.In any case, due to diverse recorded reasons the job of Waqf as a helpful instrument for financial improvement has by and large been disregarded or/and frequently been failed to remember. Evidently, as expressed in this paper, specialists can perceive how Waqf added to the prosperity of the individuals in different zones of improvement. For example, training, wellbeing, and different administrations. In any case, in present-day times, Waqf roles has declined fundamentally. This paper portrays the factor behind the decline of the Waqf, and our need to change it.

European colonization essentially impacted the structure of Waqf in Muslim greater part nations,Muslims government or/and pioneers who abused the Waqf properties, and the helpless administration of Waqf prompted the decay of Waqf itself. In this way, Waqf recovery requires governments who can oversee the assets, reserves straightforwardness, reformulation of the laws overseeing Waqf, and a coordinated organization of sciences that checking issues and issues. The hypothetical ramifications of this investigation is to comprehend Waqf. This examination additionally gives pragmatic commitments to Waqf research by recognizing factors adding to the decline of Waqf and approaches to restore it. There is no exact proof on this, as this paper is just an applied paper. As a component of progressing research, the creators will proceed to investigate this issue. It is recommended that future examination direct a more far reaching examination on variables that prompted Waqfs decrease and approaches to change it.

References

1. Shadiya Mohamed S.,Baqutayan, Aini Suzana Ariffin, Magda Ismail A. Mohsin, Akbariah Mohd Mahdzir (2018), http://archive.sciendo.com/MJSS/mjss.2018.9.issue-4/mjss-2018-0124/mjss-2018-0124.pdf
2. Hisham, A. (2015), The role of Islamic instruments in the development and support of the Islamic Waqf https://www.researchgate.net/publication/286645773_Traditional_Islamic_Principles_of_Built_Environment
3. Imam Aamar, J. (2016), Islamic endowments between past and present. Available: http://www.rabttaoulema-mr.com/?p=12
4. Hossein, E. (2013), The Relationship Between The Waqf Institution In Islamic Law And The Rule Of Law In The Middle East. https://waqfacademy.org/wp-content/uploads/2013/03/Dr-Hossein-Esmaeili-HE.-Date.-Relationship-between-waqf-institution-in-islamic-law-rule-of-law.pdf

Islam emphasises on a creative and productive effort as a source of happiness and accomplishment. This is due to the Islamic viewpoint of poverty as the promise of the devil, and prosperity as the promise of God as Allah has prescribed in the Quran: “The devil threatens you with poverty and bids you to conduct unseemly. God promised you His forgiveness and bounties” (Al Qur’an, Al Baqarah: 268). This implies that poverty can almost amount to impiety. Thus, begging and living as a parasite on the labours of others are condemned by Islamic teaching. With this regards, the Prophet has preached that: “No one eats better food than that which he eats out of his work” (Bukhari).

Islam perceives work as an ibadah which is a religious duty and jihad which is cause of Allah. Prophet has preached: “An honest and trustworthy merchant will be with the Prophets, the truthful and the martyrs” (Tarmizi). Work is a dedicative effort striving to further self-interest economically, socially and psychologically, to sustain social prestige, to advance societal welfare and reaffirm faith. In other words, work as a means to safeguard the five essential human needs namely din (faith), nafs (human self), `aql (intellect), nasl (posterity) and mal (wealth). Hence, it is important for human beings to pursue whatever work is available whenever it is available subjected to the Will of Allah SWT as Allah SWT has decreed in the Quran: “…disperse through the land and seek of the bounty of God” (Al Qur’an, Al Jum’ah: 10).

The concept of work as an ibadah and jihad ascertain that the involvement and participation in economic activities which is work is not merely a means to sustain a thriving and healthy society but also a divine call (Rizk, 2008). According to Ali, A.J. (1988), the value of work in the Islamic work ethics is derived from the accompanying intentions rather than from the results of work. Thus, the most essential feature of work as an ibadah and jihad is niyyat (intention). In Islam, work is given special importance to the extent that it is considered as an act of worship itself. Therefore, Islam lays a lot of emphasis on work and the need for man to work in earning his livelihood so as to be independent, self-sufficient and in order to uphold his dignity among his peers and in his community.

Furthermore, the Islamic work ethic is an orientation and also practical toward work. It implies that work is a virtue in light of man’s needs and a necessity to establish equilibrium in one’s individual and social life. The Islamic work ethic stands not for life denial but for life fulfilment and holds business motives in the highest regard (Ahmad, 1976). The concept has its origin in the Quran, the sayings and practice of the Prophet Mohammed, who preached that hard work caused sins to be absolved and that “no one eats better food than that which he eats out of his work”. And Imam Ali, the fourth successor of Prophet Mohammed stated “Persist in your action with a noble end in mind…Failure to perfect your work while you are sure of the reward is injustice to yourself”.

In another perspective, Islamic work ethic can be defined as the set of moral principles that distinguish what is right from what is wrong (Beekun, 1997) in the Islamic context. Islamic work ethics is being multi-dimensional and related to various aspects of life such as social, political and economic. Islamic work ethics also a set of values or system of beliefs derived from the Quran and also Sunnah concerning work and hard work. Work ethics in Islam in as much as it brings material gains also has its own spiritual dimension and connection to the Divine whose pleasure Muslims seek to earn in everything that they do. Kamal Hassan has listed five attributes of the Islamic work ethics which are employees have to fulfil their job for the societal obligation with purpose to seek pleasure of Allah, trustworthiness as a vicegerent of Allah which comprehends all aspects of living as a human, Muslim must perform his duty as a religious obligation as well as implements all ritual obligations, employee must adhere to diligence and efficiency as well as fairness in preserving public interest and employer-employee relationships are based on human value which is beyond race, colour, language and inheritance.

There are four primary concepts of Islamic work ethic as set by Ali,A.J. (2005) and Ali,A.J. and Al-Owaihan,A. (2008) when discussing on the framework of this topic. The concepts are efforts, teamwork, transparency-honesty and morally responsible conduct. First, efforts in Islam is very important and Islam encourages human to acquire skills and technology and highly praises those who strive in order to earn a living as stated in Quran: “Whoever work righteousness, man or woman and has faith verily to him will We give a new life, a life that is good and pure and We will bestow on such their reward according to the best of his action” (Al Qur’an, Al Nahl: 97), and in Hadith: “Truly Allah likes to see his servants striving to earn an honest income” (Dailami). In addition, the Islamic work ethics views dedication to work as a virtue. Sufficient effort should go into one’s work, which is seen as obligatory for a capable individual. Islam emphasises that the exerted effort of an individual should be linked to itqan, istiqamah and tawakkal.

Next, teamwork is strongly recommended in Islam so that they can help each other to fulfil their needs in this world and also hereafter as stated in the Quran: “…and we raise some of them above others in ranks, so that some may command work from others …” (Al Qur’an, Al Zukhruf: 32) and “And those in whose wealth is a recognized right for the (needy) who asks and him who is prevented (for some reason)”(Al Qur’an, Al Maarij: 24-25). Competition in teamwork must be executed fairly, justly and honestly and can be realised through the implementation of the concept of mu’awanah, ‘adl and syura. Thus, Islam encourages competition among man in preventing immoral actions as well as inciting virtuous actions in his workplace. This task can be effectively and efficiently performed by imposing the spirit of brotherhood.

The third concepts is transparency-honesty. The Almighty Allah had instructed us to be honest in any sort of dealings. Allah says: “O ye who believe! Fear Allah and be with those who are true (in word and deed” (Al Qur’an, At-Taubah: 119). In the same context, the Prophet: “Thou shall be honest as honest shows benevolence and benevolence brings to Jannah (heaven)…” (Muslim). Honesty could mean telling the truth even though it is hard to do. In other words, the person does not conceal anything that should be disclosed. If he has to present a progress report on a certain project, he has to disclose the actual progress even though the project has problems. If he is an accountant, he has to report all the transactions accurately according to the accounting steps and procedures (Atiyah, 1993).

The last concept is morally responsible conduct which is trustworthy. Allah has appointed man as His khalifah (vicegerent) in this world. The absolute ownership of wealth in the world belongs to Allah. In the Qur’an Allah says to the effect; “He is who created for you all that is in the earth…and when thy Lord said unto the angels; Lo! I am about to place a viceroy in the earth…” (Al Qur’an, Al Baqarah: 29 – 30). Hence, all the resources, the wealth and men themselves are amanah (trust) for mankind. Man has been endowed with mental and physical capabilities to function as khalifah. As such, every individual man is commanded to be a trustworthy person. A trustworthy person is a person who will keep the trust entrusted to him responsibly and faithfully. Allah says in the Qur’an: “Allah does command you to render back your trust to those to whom they are due; and when ye judge between man and man that ye judge with justice; verily how excellent is the teaching which He gives you for Allah is He who hearth and sees all things” (Al Qur’an, An Nisa’: 58). In another verse, Allah says: “If any of you deposits a thing on trust with another, the trustee should (faithfully) discharge his trust, and let him fear his Lord” (Al Qur’an, Al Baqarah: 283). A trustworthy person is also a self-reliant individual (Ali, A.J. and Al-Owaihan, A., 2008). Such individual will constantly work hard to meet responsibilities. He will perform the task given even with the absence of his superior or employer or manager. His performance of work is not because he is instructed to do so but merely due to his sense of responsibility.

This study are based on the writing article on the organizational citizenship behavior’s factors among the Malaysian bank employees. This study also show the moderating role of Islamic work ethic among those bank employees that have been practice by them. The data from the study of the article was collected from 192 employees at Islamic banks in Malaysia through a survey that have been done by the researcher. The tools that have been used to analyse the data was the partial least square technique. The result revealed from the study of the article about the distributive justice and procedural justice predicts organizational citizenship behaviour. This article also discussed the limitations ad suggestions for future research.

Introduction

Ethic at workplace are different from company to company. Islamic Work Ethic is defined as a set of moral principles principles prescribed in the Quran and Sunnah that guides employees’ attitude and behaviors at their workplace (Quoquab & Mohammad, 2013). Practicing Islamic Ethic at work place leads towards creativity, honesty and trust (Dannhauser, 2007). The main aim the author have stated are to examine the relationship between distributive justice, procedural justice, and OCB in the Malaysian Islamic banking context. The other study of this research had find that the aims of the research were to achieve two objective, where first was to predict the effect of distributive justice and procedural justice on organizational citizenship behaviour and second was to examine the moderating role of Islamic work ethic on the relationship between two types of justice which are distributive justice and procedural justice and organizational citizenship behaviour. In the article, the authors had said that to reconcile the contradiction among the previous authors that give their opinions about organizational citizenship behaviour and organizational justice, the Islamic Work Ethic has been suggested. Each of the result shows the significant of Islamic Work Ethic.

Distributive justice concerns the perceived fairness of the allocation of outcomes or rewards to organizational members (Frank & Jeffrey, 2010). The employees invests something in the organization such as effort, skill and loyalty, and the organization rewards the employee for that investment (Frank & Jeffrey, 2010). They also stated that a procedural justice is about the process or procedure by which reward are distributed. Organizational citizenship behavior (OCB) was defined that the individual behavior that is discretionary, not directly or explicitly recognized by the formal reward system, and in the aggregate promotes the efficient and effective functioning of the organization.

In this study, the author of the article have stated the statements from other writing article which (Nik Abd Rahman, 2001) in general, organizational variables may hold different meanings in different cultures, hence, exhibit differences in term if their relationships. Therefore, Korsgaard, Meglino, and Lester, (2010) stressed the importance of studying OCB in different contexts, since this behavior is rooted in the culture of the country.

Findings

The community that involved in the study were the employees of Islamic banks in Malaysia. To accomplish the objectives of the research study, a convenience sampling was used which is a non-probability sampling technique. This type of sampling method can assist researchers to collect data quickly and efficiently (Sekaran, 2003). The respondents were asked to indicate their response on a 7-point Likert scale ranging from 1 (strongly disagree) to 7 (strongly agree) (Jihad Mohammad, Farzana, & Rosmini, 2016). The author stated that the human resource departments of 16 Islamic banks has been contacted by the researchers to get their permission to done the survey from their employees. After the top management approval has been received, 320 questionnaires were distributed to those organizations who agreed to take part in this survey (eight Islamic banks). The result, 203 employees responded to the questionnaires, and 192 were found usable for analysis of this study.

In the research, there are two model that has been used which are outer model and inner model. An outer model identified the relationships between unobserved construct and its underlying items (Henseler, Christain, Ringle, & Sinkovics, 2009). An inner model represents the hypothetical relationships between the latent constructs in the inner model.

The result of the article study have shown the relationship between distributive justice, procedural justice and organizational citizenship behaviour. The findings about the study have verify that the employees of Islamic banks in Malaysia are capable to go to extra mile and prove organizational citizenship behavior abandoned when they concern their organization as considering fair to them. Accordingly, based on the author, the organization’s managers are encouraged to disseminate authoritative assets and result like salaries, rewards, promotions and others fairly among employees. Moreover, to allocate the organizational resources, the policies, process, methods and procedures of the organizations need to be fair.

Besides, the result of moderating role of Islamic work ethic between distributive justice, procedural justice and organizational citizenship behavior also stated by the authors. Jihad Mohammad et. al., 2016, in their study they said that the finding does not support the moderating effect of Islamic work ethic on the relationships between distributive justice and organizational citizenship behaviour, and between procedural and organizational behaviour. So, there was no differences between the employees who were vigorous and those who were impotent on Islamic work ethic when testing the relationship between distributive justice, procedural justice and organizational citizenship behaviour in the context of Islamic banking. The employees will perform organizational citizenship behaviour even in organization it exceed their main duties as long the organization being fair to them.

Conclusion

In conclusion, the overall result of the study shows that those the Islamic bank employees give the positive feedback during the study being done which also show the positive site of Islamic work ethic. .Islamic Work Ethic are the starting point to those the Islamic bank employees to build the most greater morale value when doing their work to give the best achievement and result to their company where they work and also for their self. If each of the organization apply the Islamic Work Ethic, the production of the works will become excellent and satisfying and this also can help all the employees reduce their stress level during their work time at their workplace.

Introduction

Islam declares marriage as a divine institution based on a sacred contract of marriage. Islam is custodian of the family system and assures protection to children. Children are born with a natural ‘predisposition for good’ and a faith in one creator. They are unlikely to have a natural inclination towards evil. A child is generally not capable of initializing any wrong. When it comes to their religious faith they imitate and follow folks around them. “No child is born except on al-fitra (Islam or primordial human nature) and then his parents make him Jewish, Christian or Magian, as an animal produces a perfect young animal: do you see any part of its body amputated?” (Sunan Abi Dawud , 4697). This hadith states that Allah has put a pure innate nature in an infant. He/she observes others and tends to apply what they have learnt from environment. “Parents who pray on time, fulfil their obligations, and avoid the prohibited with a desire from their hearts and out of love of Allah, will set the best example for their children.”(Hamdan, 2009).

Islamic view of parenting

“Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them; a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband’s house and children and is responsible for them; a slave is a guardian of his master’s property and is responsible for it; so all of you are guardians and are responsible for your charges.” (Sahih al-Bukhari, Vol 7, Hadith : 116).

Islam imposes high responsibility on parents for upbringing of children in the best possible ways following Islamic teachings. Islam considers children an ‘amanah’ to parents because sound character of children is associated with parenting styles. Children are a not only blessing, but also a huge responsibility on the shoulders of parents. Prophet (peace be upon him) said ‘Be kind to your children, and perfect their manners.’ (Sunan Ibn Maaja, 3671).

Parents will be held accountable if they demonstrate constant negligence or fail to meet the requirements of proper parenting. Prophet (peace be upon him) brought up his children with great Islāmic values. He showed them a balanced way of leading a life with dignity and instilled immense love. Although he carried a huge responsibility to guide Ummah, he treated his own family tenderly. He showed honor and affection for his daughter Fatima whenever she paid him a visit . Prophet set an example of successful parenting in terms of worldly affairs without neglecting matters about hereafter.

Short Story dealing with theme of parenting

‘Daddy, can you give me ten dollars’ is a short story which delivers a theme related to parenting. A 5 year old boy complains to his father about not spending enough time with him. Boy offers 20 dollars for an hour, which his dad earns usually working for the same length of time. This shows how much desperate a child becomes when deprived of a quality time with parents. The amount of love and affection they expect to fill colors in their lives only comes from parents.

There is a great deal of research on the separate roles of both father and mother figures. Kids are naturally closer to mothers seeking love and affection. Mothers share a greater part of parental responsibilities raising up a child who acquires most of the personality traits and habits from his/her mother. A responsible mother makes her children know that their father brings them best interests. Active fatherhood represents an authoritarian, protective and inspiring role model. A Father is supposed to cooperate with mother to socialize with children. Children inherit psychological and intellectual qualities from the father as well as their mother. They both create and maintain a balance and act as a source of practical advices.

“Allah’s Messenger (ﷺ) kissed Al-Hasan bin `Ali while Al-Aqra’ bin H`Abis at-Tamim was sitting beside him. Al-Aqra said, ‘I have ten children and I have never kissed anyone of them,’ Allah’s Messenger (ﷺ) cast a look at him and said, ‘Whoever is not merciful to others will not be treated mercifully.” (Sahih Al-Bukhari, 5997).

Brooks (2010) suggested that parents should be careful about the consequences of their child’s actions. They should focus on adopting proactive measures and analyzing the root causes of negative attitude in order to steer away the unwanted consequences. Parents can enforce self discipline by rewarding kids. Parenting is undoubtedly an art to learn and live through to establish a sound family system. Ali (May Allah be pleased with him ) has said regarding child upbringing “Play with them for the first seven years (of their life); then teach them for the next seven years; then advise them for the next seven years (and after that).’’ (Bayhaqi, 2004). Parents can seek assistance from the Islamic methodology of parenting. Muslim parents are entitled to great rewards in hereafter in return for their parenting efforts. “When a man dies, his action discontinues from him except three things, namely, perpetual sadaqah (charity), or the knowledge by which benefit is acquired, or a pious child who prays for him.” [Sunan Abi Dawud, 2874). Devoted parents prioritize their children over their own well-being. They struggle to provide basic necessities, education, health and safety. They nurture spiritual strength and ensure self -actualization with love and affection. The ultimate goal is to see children turning into independent and well rounded members of society. Numayr ibn Aws said, ‘They used to say, ‘correct action is a gift from Allah, but adab comes from the parents.'(Adab Al-Mufrad Book 5, Hadith 92). Islam constitutes a proper guide to raise kids in all walks of their life. They should be taught how to deal with friends on the playground, siblings at home, teachers in school ,and strangers as they grow up.

Current Times and Parenting

Today’s generation is facing multiple challenges of modern times around the globe. Children need to be saved from tyranny of the world so they can serve Muslim Ummah. Risks of steadily falling into bad company and loosing moral values are ever increasing. Amidst all these challenges parents often fail to provide for child’s basic physical, emotional and cognitive needs. Muslim children unknowingly face constant threats to their faith and character from electronic and social media.

Allah (SWT) says, “O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones, over which are appointed angels, harsh and severe.” (Qur’an, 66: 6). This verse serves as a dire warning for Muslim parents. It implicates the significance of leading one’s family to paradise and protecting from hellfire. Sanctity of Muslim family needs to be preserved from western media, peer pressure and socio-cultural changes. Owing to all this western fitnah, role of parents has gained more importance in current times. They should be more committed to meet this top priority of fulfilling practical aspects of Islamic parenting.

Amidst all these challenges, modern gadgets keeps young folks busy in unhealthy activities. Parents can supervise the kids and control their belongings if they smell fishy.

Conclusion

“The family unit is regarded as the cornerstone of a healthy and balanced society.” (Doi,1984). Apart from reward in eternal life, hereafter, parents will reap the fruit of their parenting efforts in this world too. When they grow older, children would pay them back, bringing happy moments, respect and admiration which parents deserve and need the most. Also, they will turn up decent to their own offspring , continuing a happy family.

To parent another human being is one of the blessings, gifts and at the same time challenges from our Maker Allah Azjawjal wa Taala. Patenting is a blessing in the sense that our input as a parent the modelling our our children, goes a long way in the result of the adult they became later in life with the permission of Allah Azjawjal.

LINKING PARENTING TO MARRIAGE

The pre requisite to every effective parenting is an effective basic foundation of the family, which is “marriage”. The result of most successful parenting stems from the quality of the marriage of the parents themselves. Prior to marriage, care most be given to the type and quality of mate one is marrying. One most give high priority to eeman(faith) of the proposed mate. Lesser attention most be given to her social status, her wealth, her nobility, her physical beauty etc….

The prophet sallalahu alaihi wa sallam said, “A woman is married for four reasons as follows: Her wealth, her family, her beautiful attraction and her religion. So, you should choose the woman who is superior in her faith, otherwise you will be a loser” (1)

With the dream of a successful parenting in mind, both couples must really work hard towards the strength of their marriage for many reasons among which is for the sake of their children as one of the important reasons. Both couple most exert endless effort to learn and understand their rights and responsibilities towards a successful family in the Islamic perspective, which will have a great positive impact on the result of their successful parenting.

The marriage institution should one f maturity, cooperation not competition, one of interdependence and compromise for the sake of Allah. Both couples should celebrate, respect and serve the relation with the beautiful difference that the Maker Azjawjal have created each with. Both parents should strive to be the most role model to the child in all aspects of his or her life. Living as the best example, the child most learn from the amazing action of both parent as a role model. Both parents should do their best in guiding the child by practising righteous and beneficial actions for excellent result in parenting their children.

SOME ISLAMIC LESSONS ON PARENTING

OUR CHILDREN ARE A TEST FROM ALLAH SUBHAANA WA AALA

One of best important concept very parent most understand is that our children are a test from our maker Azjawjal. Understanding that through this test, ever parent will be held accountable on the day of judgement. With that realisation in mind, parent will find it easier to change the way they deal with their kid, most effectively. This is in line with what Allah subhaana wataala told us in the quran as follows: “And know that your properties and your children are but a trial and that Allah has with Him a great reward” (Quran 8:28)

Every parent has a massive responsibility, which comes with accountability. As muslims, it is crucial to understand the importance of one’s role as a parent. One of the our most important role as a parent is the importance of preparing the child for the hereafter and also our obligation towards protecting them from the hellfire. This is a command of Allah Azjawjal in the quran as follows: (O YOU WHO BELIEVE, PROTECT YOURSELVES AND YOUR FAMILIES FROM THE FIRE, WHOSE FUEL IS PEOPLE AND STONES, OVER WHICH ARE APPOINTED ANGELS, HASH AND SEVERE…….) surah 66:6

The above verse of the quran is a dire warming from our Maker Azjawjal Himself, which must be taken really seriously. As a result, this warning most be the main AIM AND FOCUS of every parenting in the Islamic perspective.

Among our obligations as muslim parents, we must preserve the fitra(the innate nature) of the child. Every human being is born with the innate nature of accepting and loving to worship Allah subhanala taala. Therefore, the child at a very early age as young as two years old will love to pray, wear the hijab etc. The fitra of the child is already present within the child since at birth. Therefore, as a parent, one just have to nurture and preserve this natural inbuilt positive foundation for a successful parenting for the success of the child for both this world and the hereafter.

PARENTING IN THE LIGHT OF SHORT STORIES AND POEMS

THE WOODEN BOWL

In the story of the wooden bowl, the old father was not respect as he deserves according the teachings and principles of islam, he was not allowed by his son and daughter in law to eat with the family due to way he was making mess that he couldn’t help, breaking plates, handling the food, milk etc. because of his od age and frail nature. His grand son innocently observes what was happening and naturally copied his parents in his role play games, which eventually taught his parents and they change the way they dealing with the old father and start laying positive foundation for their child.

Instead, from the beginning the old father should be treated with respect ad mercy which is relation to the command of Allah subhanallah wa taala in the following verse of the quran, HE command us to be worship non but HIM and after that be kind and dutiful to our parents and if any one of them became old, one most never say a single word of contempt to them ass in the following verse of the quran.

(And your Lord has degreed that you should worship none but Him and be kind to parents.nif one or both of them reach old age during your lifelife, never say “uff” or scold them, but address them politely. And humble yourself to them out of mercy and say, O my rabb, be merciful to them for having reared me from young baby. Quran 17:23-24 (3)

According to our beautiful deen of islam, parents have the right to be looked after, especially when they reach old age. They should be looked after physically, financially, psychologically and provide them companionship as their parents provided the above for them when they were weak and young. (4).

I HATE MY ONE EYE MOTHER

In this story, the mother who sacrifices for the son, was in turn always mistreated with disrespect due to the fact that she was always one eyed because she scarified for her son who in turn disrespected her and saws no remorse or regret all the way to the end.

Our Maker Azjawjal have enjoined upon us to give good treatment to his parents and a special attention to his other as follows:

(And we have enjoined upon the human, to his parent, good treatment. His mother carried him in weakness and hardship and gave birth to him in weakness and hardship, and his gestation and weaning period is thirty months) quran 17:23

DADDY, CAN YOU GIVE ME TEN DOLLARS?

In this story, a son was really desperate to spending time with his father to extend of thinking of buying daddy’s time. the lesson for parents especially the father, is finding and spending quality time with kids.

As parents who all play three fundamental basic roles: the role of a celebrity (role modelling), confident (available for communication) and a coach(guidance). All of these fundamental roles will not be of success with giving quality time to the child. (5)

PARENTING IN THE ISLAMIC PERPECTION IN RELATION TO THE CURRENT TIME

With the level of advancement in technology, modernisation etc, children are being bombarded with all sorts of information and negative vibes that can corrupt their innocent positive natural human inclination that they were born with. Therefore, it is important to bring up and continuously teaching children in the Islamic perspective about life in general, in order to help them gain success of dunya and aakhira. This can only be achieved by installing the correct believe system in them, help strengthening their eeman, by helping children have an excellent awareness of the hereafter, the important of worshipping Allah subhaana wa taala and also teaching them from a very young age about the importance of respecting, be merciful and obedient to parents as well.

REFERENCES

1. Hamdan Aisha Dr. – NURTURING EEMAN IN CHILDREN
2. Bukhari and muslim
3. Abdullah Abdul Rahman – GUIDELINES FOR RAISING CHILLDREN
4. Hamdan Aisha Dr.- NURTURING EEMAN IN CHILDREN
5. Al-Mujaahid, Nazir- MUSLIM PARENTING ON PURPOSE
6. https://islamqa.info/en/answers/215167/how-should-we-raise-our-children

Islam is the complete code of life offering guidance in all walks of life; social, economic, moral and political. As in social life one must live together and have responsibilities according to their positions in a society. Relationship between workers is very important in a working environment. Islamic ethics set for both workers and the rulers ensure harmony, peace of mind and a favorable, productive working environment. The organizational ethics mainly are ethics towards co-workers, rulers and sub-ordinates that are also described by Islam.

Workers must work in association in the best interest of their institution. Individually bright workers when work together will minimize the chance of failure. Cooperation of the workers with each other based on morality and awareness has been encouraged by Allah while discouraged for sin and malice. Healthy competition along with teamwork has been encouraged by Islam if it does not endanger the ethical relationship. Working place is like home to many workers so there must be cooperation and love to work smoothly.

Some attributes that are encouraged by Islam are; sense of responsibility, sharing of information and values between senior and junior workers with the regard that continues flowing to the doer even after death, to ensure equality of the interpersonal relationships between rulers and the workers. Islam also orders the subordinates to obey their rulers and the rule of the law of the organization. However, obedience of subordinate towards his ruler is conditional in a sense that it must not go against Islam. Honest advice has been made compulsory by Islam for everyone accompanied by modesty and knowledge. The rulers must also have ethics and show tenderness in their conduct towards their subordinates. Consultation for the management of an organization has also been given great importance by the Islam in its decision making as it brings out the best idea and develops encouraging environment. A good Muslim is also characterized by the quality of practicing shura. Leniency in communication and behavior of rulers towards their subordinates is also extremely encouraged by Islam which imitates an attitude of kindness and reverence towards their subordinates. Uprightness and genuineness of the seniors towards their workers has already been promised by Allah for a place in paradise.

Being a good listener and to respect their subordinates’ opinions and beliefs is also one of the qualities of a good Muslim. An ethical superior respect the opinion and beliefs of its subordinates. Islam also stresses on the importance of kind behavior to neighbors in our communication and social interactions. Islam strictly forbids to cause any harm to them and orders to ensure any kind of help along with being kind to them. Islam is the only religion that guarantees the harmonious intra ethnic relations between Muslims and non-Muslims residents of an Islamic state. Virtuous social interaction, ensuring the rights of non-Muslims, respect and communication with wisdom and paying them a visit if they are sick are some of the principles set by Islam in dealing with multi religious society.

If these ethics provided by Islam are being put into practice, the world will be a better place to live. These ethics described in Islam are found to be comprehensive, suitable and universal and according to the nature of human. The described ethics provide comprehensive methods and principles for interaction between two Muslim fellows.

Infertility is, unfortunately, a common occurrence in modern society. 15% of the population at the reproductive age are infertile and 3-5% of them are infertile due to uterine dysfunction. Whether the dysfunction is caused by past hysterectomies due to illnesses like uterine cancer, being born without a uterus, or uterine hyperplasia, the uterus is either non-existent or not viable for pregnancy. Although there are other ways to have children such as surrogacy or adoption, these options do not work for some women. Many women wish to have a child that is biologically theirs, but in countries such as Sweden, Japan, and Italy, surrogacy is either illegal or restricted, therefore eliminating it as an option. In 2003, however, another option became a reality when a woman in Sweden gave birth to the first live child after receiving a uterine transplant from a live donor (Zaami et al).

The process of transplanting a uterus is not unlike the transplantation of other organs. Surgeons must first determine whether the organ is viable for transplant or not. In the case of a uterine transplant, the donor must have had a child to ensure that the uterus is capable of carrying a baby to term. The organ must also be clear of any diseases like endometriosis, infections, or abnormal cells. Once the surgeons determine that the uterus will work, they make an incision from the donor’s pubic bone to belly-button to reach the uterus. The cut the ligaments and also remove tissue from near the bladder that will help the uterus graft into the recipient’s body. The surgeon’s clamp off the arteries and veins to keep blood and oxygen in the uterus. It is then flushed with an anticoagulant solution that removes the donor’s blood and preserves her uterine cells. Surgeons put the uterus in a saline solution to protect it and then put it on ice. At this point, the uterus is lacking blood supply. It will remain on ice for about half an hour until it is ready to be transplanted into the recipient (Maldarelli).

Organs can’t remain viable without blood supply for long, so while the donor is undergoing the hysterectomy, the recipient is being prepped in a separate operating room. If she was born with a uterus, it would have been removed prior to this operation. Doctors use an MRI and CT scan to map out her arteries and veins which helps them locate the internal end of her vagina where the uterus attaches. The donor uterus is brought in and an artery of the uterus is connected to a vessel that runs down the recipient’s leg. The uterus is then attached to the woman’s vagina (Maldarelli). The uterus is not connected to the fallopian tubes because attempts at conception through the fallopian tubes all failed in past attempts. Therefore, in vitro fertilization is required as the fallopian tubes are the sight of traditional fertilization (Taylor).

To prevent the body from rejecting the organ, the recipient must take immunosuppressive anti-rejection drugs. Assuming the surgery was a success and the body did not reject the uterus, the woman will begin to have regular menstrual cycles, and after three to six months of consistent menstruation, an embryo fertilized through in vitro fertilization is implanted into the uterus. Nerve endings are not connected during this process, so to combat the unpredictability of how a nerveless uterus will act during labour, the baby is delivered by cesarean section. The uterus is removed at this stage as well because the uterus has done its job, and doctors want to take the patients off the immunosuppressive drugs as soon as possible (Maldarelli).

Although uterine transplants seem like a wonderful option for women with uterine infertility, there are controversies regarding the procedure. Women who are candidates for uterine transplants desire a baby strongly enough that they are willing to go through three major surgeries in order to make that dream a reality; one operation to remove the uterus if one is present but not viable, one to remove the baby via cesarean section, and one to remove the uterus after the child is born. The procedure is also still experimental and often the uterus is rejected upon transplantation, causing the recipient emotional and physical harm (Kelly). Those who argue against uterine transplants are unsure whether or not a woman who is that desperate for a baby is able to give informed consent.

Another argument against uterine transplants is that two woman must undergo invasive, expensive, and risky procedures when there other options available such as adoption and, in some countries, surrogacy. The harm of keeping a patient on anti-rejection drugs for an elective surgery is another aspect those against uterine transplant focus on. Others argue that there are other elective procedures such as hand, face, and arm transplants that are equally risky and also non-life saving, but those are not questioned because they improve the quality of life. The same could be said for those who wish to undergo a uterine transplant; it will not save their life, but it will improve it (Zaami et al).

Live donors for organ transplants are generally preferred as the amount of cadaveric organs are limited, but using live donors in the case of uterine transplants is a controversial topic. Donors would have to undergo a hysterectomy which in itself is a risky surgery. The mortality rate of hysterectomies is higher than pregnancy itself and many believe that since there are other options for those who wish to be mothers, it is not right to allow such a procedure to occur (Zaami et al). On the same note, it is thought that because hysterectomies are final and dangerous, there would not be many donors willing to donate. When the experiments first started in Sweden, however, ninety women volunteered to donate their uteruses without any connection to the recipients (Kelly). It is also possible that family members such a recipient’s mother can donate their uteruses as they are likely finished having children and even after menopause, their uterus is often still viable.

Despite the controversy, I believe that an individual has the right to self-governance. If a woman wishes to carry a child and the option to do is medically possible, it is her right to do so whether the procedure is risky or not. While some may argue that informed consent is hard to get considering the desperation of these women, I disagree. The desperation they feel is no different than those who receive hand transplants or, more recently, penis transplants. The risk is not any higher for women who want a uterine transplant than those who wish to receive other non-life saving transplants. Dr. Liza Johannesson, one of the Swedish doctors who delivered babies grown in transplanted uteruses, counteracted the claim that the usage of immunosuppressive anti-rejection drugs are harmful by noting that because women have undergone other organ transplants and continued to use anti-rejection drugs throughout their pregnancies, there is plenty of information to decide which drugs are safe to use (Kelly).

The topic of women’s bodily autonomy is undoubtedly a reason behind these negative claims, as it often is when it comes to women and their reproductive rights. A woman has a right to chose; she should be able to choose if she does not wish to be pregnant and she should be able to choose if she does. If it is medically feasible and has been proven to be arguably successful, it is not the right of the government to forbid it, especially when there are no other options for certain women to have children that are biologically their own. The women in countries that outlaw surrogacy, for instance, do not have another option, nor do women of certain religions. The Muslim religion forbids surrogacy, but not uterine transplants (Zaami et al).

Uterine transplants can change the lives of many women. That change should be encouraged, not forbidden. Modern medicine is no longer solely about saving lives; it is about improving them, advancing them, and continuing to create solutions for problems that science can solve.

Works Cited

1. Maldarelli, Claire. “How to Relocate a Uterus.” Popular Science, vol. 290, no. 3, Summer 2018, p. 40. EBSCOhost, santarosa.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=v1h&AN=129261689&site=eds-live&scope=site.
2. Mary Louise Kelly. “First Baby Born To U.S. Uterus Transplant Patient Raises Ethics Questions.” All Things Considered (NPR), Dec. 2017. EBSCOhost, santarosa.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=n5h&AN=6XN201712052112&site=eds-live&scope=site.
3. Taylor, English. “What Is a Uterine Transplant.” Modern Fertility Blog, Modern Fertility Blog, 17 July 2018, http://www.modernfertility.com/blog/uterine-transplant/.
4. Zaami, S., et al. “Advancements in Uterus Transplant: New Scenarios and Future Implications.” European Review for Medical & Pharmacological Sciences, vol. 23, no. 2, Jan. 2019, p. 892. EBSCOhost, santarosa.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=edo&AN=134474005&site=eds-live&scope=site.

The creator of the Muslim faith is Muhammad. The Muslims believe that the only God and creator of the universe is Allah. Allah is the equivalent to a Christian’s God in the Muslim faith. Muslim belief states Muhammad was Allah’s last prophet. When trying to compare Muslim and Christian faith, there are no relations between Jesus and Allah or the way in which they believe they will encounter heaven or “paradise”. Muslims believe that they get to “paradise” by their good deeds of fasting, praying, and giving. They also believe that Allah does not punish anyone who is a sinner. This would mean the symbol of the cross is irrelevant to them. Those of the Muslim faith belief that you must take part in righteous deeds in order to encounter paradise. If you don’t believe in Allah or collect enough good deeds then you will be sent to hell.

Roles of the Muslim family

Family is very important to Muslim faith. They believe that the family is a structure that provides them with stability, physical, and psychological support. They look to their elders with having the utmost respect in the family because they are seen to have the most wisdom. In times of need if they are given the opportunity to care for their elders it is looked at as a gift from Allah himself. Parents are to raise their children as if they are their friend. This will be judged by Allah upon their death.

Women of the Muslim culture are looked at as the key to family honor. They must have children and raise them according to the way of the Quran. She must complete all house hold duties such as cooking, cleaning, and educating her children. Although the women are allowed to work the men are mostly seen as the provider of the family.

Muslim children must always remember that their duties to their parents comes after their duties too Allah. They must respect and obey their parents because without their obedience or love for family according to Muslim faith they will not enter paradise.

Muslim views on Healthcare, Illness, and Death

When regarding healthcare, Muslim belief attaches significant importance to health. Therefore, taking care of one’s health is a religious duty. On many occasions however Muslims link their spiritual values with their health. “This causes their spiritual needs to preside over their physical needs.”(Auttum et al., 2019) Muslims believe that reading the Quran or even listening to it being read is a component of their healing. However, they do realize that on some occasions of illness they will need a physician’s assistants. Muslims tend to have misconceptions on what is exactly causing their illness so it is better to be completely transparent with them as well as their families. When a person of a family that practices the Muslim faith becomes ill the family will become overly concerned. It is better to be up front and honest with them because they are consulted in all important decisions. When receiving treatment for an illness they cannot have any medication that may contain alcohol or pork.

When a person of the Muslim faith contracts an illness it is looked at as a test from God. They are to have patience, pray, and meditate. This is looked at as a test of one’s sins being removed. One time a year Muslims are expected to fast. However, if they are ill or pregnant they can be exempt from the fast. Muslims are open to debate when regarding the topic of mental illness. Anti- depressants and anti- anxiety medications are not as commonly used or accepted in the religion. Therefore, they do not seek a professionals help.

Muslims see death as a returning of their soul back to their creator. The concept of death should never be far from their minds as they should be living their lives preparing for their end. “They view death a stage in their existence.” If a loved one is on life support it should be discontinued, allowing the soul to return. If a Muslim should die in a hospital or nursing home facility they are not to be cremated. They must have their bed turned toward the northeast, be undressed by someone in their family of the same gender, be prepared to be washed, then buried as soon as possible. If there is a sudden death of a newborn child the child must be named before they are buried as well. (Attum et al., 2019)

Muslim Religious Beliefs and Their Effect on Healthcare Treatment

It is very important as a practitioner to understand the Muslim religion before treating a patient of the Muslim faith. When treating them you it is best to avoid eye contact, treat a patent of the same gender, respect their privacy, and try not to touch them while talking. This could be very difficult when treating with occupational therapy because it is a very hands on therapy. A repour must be built between the therapist and patient in order for the patient to trust the therapist will not violate their religious views.

Therapist must also be aware of prayer times. These times cannot be interrupted and therapy sessions that are scheduled for those times will be canceled in order for them to pray. Prayer times as well as religious holidays are important instrumental activities of daily living to them and should not be addressed lightly. Patients of the Muslim faith are also think very highly of respecting privacy. A therapist should knock on their door and be granted access by the patient before walking in their room. In any instance you must ask permission before touching them for an examination of the affected body part. There are many ideal occupations of an activity of daily living to work towards. One in particular for women would be being able to carry out house hold chores. Being able to cook would be a large goal for a Muslim women in therapy.

When treating a client of the Muslim faith you may run into more than one limitation of therapy. For instance the recognition of Ramadan, the month of fasting. As a therapist, you would not want to work on very strenuous activities. The patient is not eating and could fatigue quickly and become dehydrated. They then could not receive IV fluids because of Ramadan. We also must stay increasingly aware that Muslim’s associate pork as unclean and will refuse any food associated with a pig. In order to decrease the likelihood of offending them all things pig should not be involved in any form of treatment.

Overall, medical professionals should educate themselves on the Muslim religion since it is becoming such a widespread belief system. As, a therapist you need to be aware of the all religious aspects in order to build repour and have a successful relationship with someone of the Muslim faith.