Islamic ethics

Background: Islamic ethics is a cultural and religious perspective that leads to meaning in the work and personal life of individuals and the need to study the relationship and its effect in our countrychr(chr('39')39chr('39'))s organizations is of great importance. Therefore, the purpose of this study is to investigate the effect of moderating Islamic ethics of employees on the relationship between meritocracy and individual consequences (perceived organizational justice, organizational commitment and organizational citizenship behavior). Method: This study is an applied research and in terms of purpose and research method is a descriptive-correlation study. The statistical population of the study is the managers and experts of the selected executive bodies during the years 2015 to 2017. Due to the limited number of members of the statistical population, the census method was used and 386 were selected as the sample by the available sampling method. The research tool was a standard questionnaire and for statistical analysis of data, structural equation test and partial least squares method were used. Results: The results of this study showed that there is a positive and significant relationship between organizational competence and individual outcomes. Also, the moderating effect of employeeschr(chr('39')39chr('39')) Islamic ethics on the relationship between organizational competence and organizational justice has been understood and organizational commitment has been confirmed. Conclusion: Due to the obligation of commitment, organizational citizenship behavior and more perceived organizational justice, it is important to pay attention to attracting worthy individuals and employees who have Islamic moral values.Background: Islamic ethics is a cultural and religious perspective that leads to meaning in the work and personal life of individuals and the need to study the relationship and its effect in our countrychr(chr('39')39chr('39'))s organizations is of great importance. Therefore, the purpose of this study is to investigate the effect of moderating Islamic ethics of employees on the relationship between meritocracy and individual consequences (perceived organizational justice, organizational commitment and organizational citizenship behavior). Method: This study is an applied research and in terms of purpose and research method is a descriptive-correlation study. The statistical population of the study is the managers and experts of the selected executive bodies during the years 2015 to 2017. Due to the limited number of members of the statistical population, the census method was used and 386 were selected as the sample by the available sampling method. The research tool was a standard questionnaire and for statistical analysis of data, structural equation test and partial least squares method were used. Results: The results of this study showed that there is a positive and significant relationship between organizational competence and individual outcomes. Also, the moderating effect of employeeschr(chr('39')39chr('39')) Islamic ethics on the relationship between organizational competence and organizational justice has been understood and organizational commitment has been confirmed. Conclusion: Due to the obligation of commitment, organizational citizenship behavior and more perceived organizational justice, it is important to pay attention to attracting worthy individuals and employees who have Islamic moral values.

This study is an examination of the relationship between Islamic and Christian ethical thoughts. In this study, we find that faith is the central element of both ethical thoughts. Ayatollah Meṣbāḥ Yazdī defining the Islamic ethical thoughts, understands faith as the key determiner of ethics, which is rationally understood by human reason. On the contrary Søren Kierkegaard who argues that surrendering to the will of God, regardless of the rationality of commands of God, is the highest moral trait. Kierkegaard concludes that the goal of humans is to reach the Abrahamic level of submission to the will of God, whereas Ayatollah Meṣbāḥ Yazdī concludes that the goal of human life is to find happiness obtained by seeking proximity to God.  Both ethical thoughts emphasize the importance of God as the true judge of virtues concluding that acting in accordance with the wish of God is the highest level of morality, but the Islamic ethical thought concludes that ethics are based on ethical truths. The final goal for both ethical thoughts is reaching nearness to God, through human responsibility. This means that both ethical thoughts argue that being ethical means the fulfilment of ethical responsibilities towards God, oneself and others. Finally working together in a symbiosis where God and all His creations are closely connected and upholding virtues in relation to all dimensions of life will lead to final bliss.

Originally introduced by Plato and Aristotle, Moderation Theory in Ethics is the most prevalent theory of ethics among Islamic scholars. Moderation Theory suggests that every virtue or excellence of character lies in the mean between two vices: excess or defect. Every ethical virtue comes from moderation in actions or emotions and every ethical vice comes from excess or defect. This paper suggests that while Islamic scholars have been influenced by this doctrine, they have also developed and re-conceptualized it in innovative ways. Kindī, Miskawayh, Avicenna, Rāghib Isfahānī, Nasīr al-Dīn Ṭusī, and others are among the Islamic contributors to the subject. Some of their innovations in this theory are as follows: bringing together Aristotle's doctrine of the mean with Plato's psychology (by Kindī), dividing virtues into four higher genuses, dividing vices into eight higher genuses, setting various kinds of vices and virtues under these higher genuses (by Miskawayh), adding the vice qualitative criteria to Aristotle's vice quantitative criteria (excess and defect) (by Ṭusī), dividing various conceptualizations of justice (by Avicenna), adding religious and mystical virtues into the existing list of virtues (by Rāghib Isfahānī), and proposing a comprehensive model for curing diseases of the soul. This paper seeks to establish the main contributions of these Muslim scholars to Moderation Theory and elaborate on this theory’s evolution within the Islamic world.