Title:	To Go Beyond the Call of Duty
Posted:	30 April 2008
Author:	Jamiatul Ulama
Source:	Jamiatul Ulama
”Woe to those that Deal In fraud those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account?” (83:1-3)
All praise is due to Allah Who has interwoven human coexistence with the thread of justice and compassion. May His choicest salutations always descend upon our Master and Leader (saw) whose teachings serve to amplify human dignity and brotherhood. WORKERS’ DAY is a national public holiday that has its origins within the historical struggle of workers to secure a just work environment through mass mobilization and securing adequate legal protection. Workers’ Day is also meant to recognize the dignity and worth of employees and the rights that they enjoy. However, because of the general oversell of 'rights' and undersell of 'obligations', we very often witness inherent conflict and ever increasing animosity between employer and employee. This invariably leads to suspicion, mistrust and counter productivity in the work place. The Holy Qur'ân says: “Then, when the (Jamu'ah) prayer is finished, disperse through the land and seek the bounty of Allah (by working, etc.) and remember Allah much that you may be successful.” (Al- Jumu'ah:10). Allah has referred to the quest of sustenance as seeking the bounty of Allah. This means that our sustenance flow from the unlimited treasures of Allah, that work is an act of ibadah that has to be discharged with justice, commitment and honesty. It is an acknowledgement that every individual will be held accountable and questioned about how he earned his wealth and how he spent it. This 'right' to seek the bounty of Allah brings with it corresponding obligations. Islam does take into account mutual rights, but places a greater emphasis on duties/obligations. The underlying idea is to ensure that if duties are fulfilled devoutly, conflicts would be automatically obviated. Islam further encourages individuals to seek their rights and discharge their obligations on the basis of ihsan - To do more than the minimum requirement. A Qur'ânic verse enjoins thus: "Verily Allah demands that you establish justice and 'ihsan'. The Qur'ânic term ihsan which is normally taken to mean proficiency or efficiency can also be interpreted to mean "performing a task by going beyond the call of duty”. It means giving your best to achieve optimal results in whatever you do. This implies that a good Muslim will always will go the 'extra mile' when discharging his obligations. If the relationship between the employer and employee is based on 'ihsan' it will ensure that the employer does not only respect the humanity of the employee only so far as he is obliged to do so in the interest of his own business. Likewise it will ensure that the employee is not only interested in his work so long as his livelihood depends on it. Ihsaan will invariably nurture a healthy rapport between the employer and employee and motivate them to act in the best interest of each other. “We make a living by what we get, but we make a life by what we give.” The Qur'ân denounces those who demand full measure when they are on the receiving end, yet when they have to give; they give less than the due. Such individuals are regarded as fraudsters. An honest employer or employee is one who is equally just whether he is on the giving or receiving end! We can only demand our rights if we are willing to discharge our obligations! Islam emphasizes the need to nurture the relationship between employer and employee within an ethical framework wherein rights are balanced by corresponding obligations. The Rights of the Employee: The first basic right of an employee is the right to compensation in return for the service provided and the time spent on the job. The employer should pay a wage commensurate with the time, skills and the labour involved. The wage must be determined before the commencement of employment and paid “before the sweat of the employee dries up”. Nabi Sallallahu ‘alayhi wassallam has said: “Allah says, 'I will be an opponent to three types of people on the Day of Resurrection: one who makes a covenant in My name but proves treacherous; one who sells a free person and eats his price; and one who employs a worker and takes full work from him but does not pay him for his labor'" (Al-Bukhari). Employees should not be burdened with a workload beyond their capacity as so emphatically stated by Shuaib Alayhis Salaam when employing Moosa Alayhis Salaam: “I do not intend to impose hardship upon you” Allah willing you will find me among the righteous. (Al Qasaas: 27) The Rights of the Employer: An employee should recognize the value of work and regard his work as an amaanah (trust). This trust demands that the employee discharges his duties with commitment and proficiency. The Prophet (saw) said: "When a man does any work, Allah wishes him to give it perfection and grace." Time and punctuality are also a basic requirement of this amaanah. The Prophet Sallallahu ‘alayhi wassallam said: "Fulfill the trust of one who has entrusted you..." Killing time, neglecting duties and poor performance are tantamount to breach of this trust. Work is an act of worship which requires sincerity of purpose and loyalty. The employer is entitled to: Sincerity, Responsibility, Honesty and Proficiency. The Prophet Sallallahu ‘alayhi wassallam said: "There is no Imaan (faith) in one who is not trustworthy nor is there religion in one who does not keep his promise." As Muslims we must realise that the greatest form of da'wa is our own character. The way we deal and treat our employers and employees speaks of our faith and values. Compassion and justice must serve as the twin pillars of all our monetary dealings. “Without a rich heart, wealth is an ugly beggar”. May Allah Ta'aala grant us the strength to display justice and compassion in all our dealings.

Source:	www.jamiat.co.za

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