INTRODUCTION
Management
is the art of regulating the process of utilizing human resources and other
sources effectively and efficiently to achieve certain goals. According to
G.R. Terry, management is a typical process, which consists
of planning, organizing, mobilizing and controlling actions carried out to
achieve predetermined goals through the use of human resources and other
resources (Hasibuan M. S., 2017). According
to Stoner, management
is the process of planning, organizing, directing, and supervising the efforts
of members and the use of other organizational resources in order to achieve
predetermined organizational goals (Choliq, 2014).
From some of the definitions above, it can be concluded that management is a
series of activities to plan, organize, mobilize, control and develop all
efforts to regulate and utilize human resources, facilities and infrastructure
to achieve organizational goals that have been set effectively and efficiently.
Management,
both as a science and practice, is one of the main factors driving the
development of large industries since the 17th century industrial revolution.
Thanks to the development of management science, so resource management in
industries and companies can be done better. In addition, cooperation between
large industries and large universities has prompted the rapid advancement of
management science. Therefore, the importance of management for the progress of
small and large organizations makes more people learn, develop, and implement
management (Mas’Ud, 2004).
Management
that is developed in various places can be influenced by the social values
believed in the place where it develops. Management developed by experts from
the West such as the United States, is of course based on the Western
worldview, and contains values that are believed and embraced by the experts
who develop it. For example, in Western, European, and American civilizations,
science is separated from religion. This is a legacy of the conflict between
institutionalized Christianity and science based on rationality that developed
from the time of the Age of Enlightenment (Mas’Ud, 2004).
The
social values can influence the areas where the manager demonstrates the tasks
and the implementation of the strategies. There are several factors that
contribute to the formation and perpetuation of culture or social values, where
religion is one but not the only one. Religion is one of the things that has a
big influence on the development of society, especially in terms of culture and
social values therein (Tayeb, 1997).
Islam
is one of the largest religions practiced by Muslims in the world. One of its
teachings is to ensure the happiness of the life of its adherents in the world
and in the hereafter as stated in the Al-Qur’an and Hadith (Shihab, 2007). There are
approximately 1.9 billion Muslims globally, making Islam the second-largest
religion in the world behind Christianity. Islam is the dominant religion in
several countries, including Afghanistan, Pakistan, Western Sahara, Iran, and
more. Countries with high numbers of Muslims tend to be in Africa, the Middle East,
and Asia (Review, 2021).
Islam
as the way of life regulates the muāmalah aspect. Muāmalah means
activities related to human relations. The study of Islamic law about muāmalah
is broadly related to two things. First, muāmalah which relates to the
necessities of life related to matter and this is what is called economy. Second,
muāmalah which is related to social life which is linked by the moral
interests of humanity (Zakki, 2002). Based on these definitions, management is included in muāmalah, because management includes
the activities related to human relations and social life.
In
the Islamic point of view, management is termed by using the word at-tadbir that
means regulation (Ramayulis, 2008). This word is a derivation from the word dabbara that means manage /
regulate, which is widely found in the Al-Qur'an as said by Allah:
“He regulates every affair from the heavens to the earth, then it all
ascends to Him on a Day whose length is a thousand years by your counting”
(Al-Qur’an Surah As-Sajdah verse 5).
From
the contents of the above verse, it can be seen that Allah is the manager of universe
(Al Mudabbir / manager). The order of the universe is proof of
the greatness of Allah in managing this universe. However, because Allah
created humans as the caliph / leader on earth, then humans must manage
the earth as best as possible as Allah manages this universe (Goffar, 2016).
One
of the important and fundamental concepts in Islam is Maqasid Sharia.
This is the goal of being religious in Islam. The concept of Maqasid Sharia is
the initial gateway that must be passed, so that Islam as a religion is able to
implement its expectations (Goffar, 2016). Maqasid
Sharia is the goal of the presence of Islamic law from
Allah to humans. Humans can be noble and alive, if they protect their religion,
body and soul, mind, offspring, and wealth (Hadi, 2013).
The
Islamic scholars provide an overview of Maqasid Sharia, that must be
centered and resting on five main points of benefit (because these are
protected), those are: the protection of religion (hifz al-din), the protection
of the life (hifz al-nafs), the protection of mind (hifz al-aql),
the protection of the offspring (hifz al-nasl), and the protection of
wealth (hifz al-maal).
Then,
each of the protection has its level of protection that called Maslahah
concept, those are: primary needs (dharuriyyat), secondary needs (hajjiyyat)
and complementary / tertiary needs (tahsiniyyat). In the determination
of the law, this ranking order will show its importance when it conflicts with
its benefit. The dharuriyyat rank took the first rank, then the hajjiyyat
preceded the tahsiniyyat rank. It could be interpreted that the third
rank complements the second rank, and the first rank is complemented by the second
rank (Goffar, 2016). The ranking of Maslahah concept and the relationship with Maqasid
Sharia can be seen in this Figure 1:
Figure
1 : Relationship between the Maslahah Concept and Doctrine of Shari'ah
Objectives (Jalil, 2006).
The
Maqasid Sharia concept and its relationship in management and company
can be explained as follows (Hadi, 2013):
1. Protection of religion (hifz al-din)
Sharia compliance must be run in Islamic company for
their management and business activity. If a company does not state as an
Islamic company, but in running its business it is not against the sharia
rules, then this company can also be considered as an Islamic company. Because
based on the law of origin of muamalah, only companies that violate
Islamic law are categorized as non-Islamic companies.
2. Protection of the life (hifz al-nafs)
Life factor in the Maqasid Sharia is analogous to
the activities, sales, or income factor in the company. If the company can’t
get any activities and income, the company can be “sick” and threatened with
bankruptcy.
3. Protection of mind (hifz al-aql)
Mind factor in the Maqasid Sharia is an analogous
to the organizational system factor on company and there must be a leader of
the team. Synergy between the leader and the organization that has different
skills (mind and intellectual) can make their business development better.
4. Protection of the offspring (hifz al-nasl)
Offspring factor in the Maqasid Sharia is
analogous to the profit and blessing factors of the company. Profits are
related to quantitative, while blessings are related to qualitative. Good
activity, sale of products or services contains a lot of profit and a lot of
blessings from Allah.
5. Protection of wealth (hifz al-mal)
Wealth factor in the Maqasid Sharia is analogous
to the capital factor and financial management in a company. If a complete
company system is in place, but if there are no funds, then the system is
difficult to run properly.
The
Maslahah concept and its relationship in management and company can be
explained as follows (Hadi, 2013):
1. Dharuriyyat (primary needs) refers to
maintaining essential needs for human life in relation to the Maqasid sharia
within the limit that their existence is not threatened. This means that not
fulfilling the needs of this level of dharuriyyat will threaten the
existence of human life. In this article, we’ll see the nature and point of
view of dharuriyyat from the company's perspective. It means anything if
these factors do not exist, there will be destruction or bankruptcy.
2. Hajjiyyat (secondary needs) refers to something that should exist
so that it is carried out freely and avoid difficulties. If this thing does not
exist, then it will not cause damage or death, it will just result in narrowness.
Hajjiyyat factors should be present in the company, so that the company
is free to move and does not experience difficulties in building muamalah
relationships with its customers.
3. Tahsiniyyat (tertiary needs) is something that
should exist for the sake of harmony with good moral imperatives with customer.
If this something does not exist, then it will not cause damage or loss of
something nor will it cause badness in doing it, it's just that it is
considered inappropriate and unworthy according to the standards of courtesy
and decency.
In
a short explanation, Muslims who always adhere to Islamic law as a way of life
properly will receive benefits in the form of Maqasid Sharia based on
the level of Maslahah given by Allah. Humans, as the manager for
themselves, for their family, or for their organization also really need to
protect things in the concept of Maqasid Sharia and determine the level of
protection using the concept of Maslahah. This can also be applied to
companies, especially if its people are muslim, to make the company,
management, and the people therein happy, live long, and blessed by Allah.
Islamic
Analytix is an Information Services company based in Singapore that was built on
September 2020. This company provides informations Market Research, Market
Analytics, and Market Intelligence through the platform. Driven by the
principles of Islamic Finance and economics and leveraging today's hottest
technologies, the Islamic Analytix team is unleashing up to the minute market
research, transparency and intelligence to Islamic Finance practitioners. This
company also been producing Islamic educational content and some discussions
about Islamic financial technology and Islamic updates on an online group
discussion that includes more than 300 people. This company also have more than 1900 people following on their page. The
people in this company come from several regions of the world. For example, the
managers and directors are from Canada and Singapore, the staff are from Indonesia,
Nigeria, and Kazakhstan. Most of the team (87%) are muslims (Sabir, Interview: Islamic Analytix Company, 2021).
Knowing
that this company is engaged in Islamic economic and finance informations and
contains majority of Muslims as their staff and directors, of course this
company should implement the management in accordance with sharia principles,
so that there will be good and smooth in their activities, also may get blessings
from Allah.
In
this research, to determine the implementation of Islamic management, we use
the concept of Maqasid Sharia and its relationship with the concept of maslahah.
In this way, it can be seen whether this company has implemented Islamic
management based on Maqasid Sharia or not.
The
purpose of this research is to know the implementation of Islamic management
based on Maqasid Sharia (such as religious attainment, quality of the life,
quality of science or intellect, quality of offspring, and quantity of assets
or wealth) in Islamic Analytix Singapore. The benefit of this research is as an
additional literature study for those who will conduct similar research in the
future, and to improve the understanding and implementation of Islamic
management in this world.
METHOD
This type
of research is qualitative. Qualitative research is a process of understanding
that is carried out continuously by observing certain situations or social
phenomena and human problems that occur in everyday life. In other words,
qualitative research tries to understand what phenomena occur in research
subjects, both attitudes, behavior and views of a person, and is reported by
means of descriptions in the form of words (Sugiyono, 2019).
Data
obtained from respondents using interview methods and in-depth observation to
find out about the practice of implementing Islamic management based on Maqasid
Sharia at the Islamic
Analytix Singapore company. The data collection was carried out by taking
samples in the form of Directors, Managers, and staff at
Islamic Analytix Singapore.
Data
analysis in this research using methods:
1. Data Reduction.
Data reduction is a sharp analysis to organize data, so
that the conclusion can be diversified to be used as research findings on the
problem under study (Iskandar & Pd, 2009). Because the main purpose of qualitative research itself is findings. Data
reduction activities will be guided by the research objectives to be achieved.
It is hoped that the data that has been reduced by the researcher can provide a
clearer picture. This process will take place continuously as long as the
research is carried out. The
method to determine the implementation of Islamic management, we use the
concept of Maqasid Sharia and its relationship with the concept of maslahah.
In this way, it can be seen whether this company has implemented Islamic
management based on Maqasid Sharia or not. This Islamic management
method is adapted from a research from Hadi Kuncoro under the title “Manajemen Perusahaan Berbasis Maqashid Syariah” (Hadi, 2013).
2. Presentation of Data.
Presentation of research data will make data structured
systematically. The data obtained with a lot of research will not be able to be
described as a whole. By presenting the data, the researcher will analyze which
data can explain or answer the problem in the research. Presentation of data
can be in the form of text, charts, networks, graphs or matrices by combining
the information obtained in a compact manner in order to see what really
happened and make it easier to draw conclusions in accordance with the actual
situation. What is often used in qualitative research to present research data
is in the form of narrative text (Iskandar & Pd, 2009).
3. Taking conclusions.
Taking conclusions can be descriptive as a report in the
study. In qualitative research, drawing conclusions is expected to answer the
formulation of problems that have been determined from the start and support
the findings in the study. The conclusions in qualitative research are new
findings that have never existed before. The findings themselves can be in the
form of descriptions or descriptions of an object
(Iskandar & Pd, 2009).
4. Data Validation.
Validity is the degree of accuracy between the data that
occurs on the object of research and the power that can be reported by the
researcher (Sugiyono, 2019)
In other words, the data will be called valid if the data
reported by the researcher matches the data that occurs on the research object.
Researchers confidently report interpretations based on data actually obtained
from the field. To obtain valid and reliable data in qualitative research,
testing is more focused on the data. Stainback quoted by
(Sugiyono, 2019)
states that qualitative research emphasizes the validity
aspect. There are two validities of research, namely internal validity and
external validity.
5. Internal Validation.
In this research, the internal validity test or the
confidence test of the research data was carried out using the member check
technique. Member check is a check conducted by researchers to participants on
findings reported by researchers, whether these findings are accurate according
to participants. Checking is carried out by the researcher by asking the
participants whether the data that has been interpreted by the researcher are
appropriate from the point of view of the data provider. Participants can give
member checks to the checklist column if the participants agree with the
results of the researcher's interpretation. However, if the participant does
not agree with the results of this interpretation, the participant has the
right not to give a member check and ask the researcher to correct it (Iskandar & Pd, 2009).
6. External Validation.
In this research, the external validity or credibility
test concerns the application of the research results, that is, the degree of
accuracy in the application of the research results to the study population.
The credibility test depends on the extent to which the results of the study
can be applied to the population from which the sample was taken or other
similar social situations. In making a qualitative research report, the researcher
must provide a detailed, systematic, clear and reliable description so that
other people can understand the results of the research so that it can be
applied to actual social situations (Iskandar & Pd, 2009).
RESULTS AND
DISCUSSION
Based on the data obtained from some sources and referring
to the method to determine the implementation of Islamic management based on Maqasid
Sharia in Islamic Analytix Singapore, the results are:
1. Religion (ad-Din) from the company perspective:
a. Dharuriyyah: [1] This company maintain and carry out religious obligations before
meeting with their staff. [2] Manager reminds their staff to do sholat and pray
first before work. [3] This company spread Islamic knowledge (as a da'wah
value) to the community group, islamic finance practicioner, and many muslim people.
b. Hajjiyyah: [1] This company carry out religious provisions with the aim of avoiding
difficulties. [2] Manager and Admin give “salaam” greeting to others when
opening the discussion or chats. [3] Employee in this company work together with
discussions and helping each other by asking for no return but from Allah, and
they acknowledge that Allah has control over everything. [4] Manager and Admin regularly
say: “alhamdulillah”, “mashaAllah”, and “jazakallah khairan” to
make their staff always remember to Allah, and they make it as a good habit in
their daily basis. [5] Manager and Admin give turn to the staff and
community to give their opinion about anything related to Islam and technology.
c. Tahsiniyyah: [1] The company’s name and their community’s group name contains “Islamic”
word on it. This shows that they are obliged to apply “Islamic” principles to
their management and activities, as indicated in their name.
2. Life (an-Nafs) from the company perspective:
a. Dharuriyyah: [1] This company meets the core of their needs such as services in the
area of informations to Islamic finance practicioner to sustain the company. [2]
They also have a meeting with investor to get investment from them. [3] They
have been producing contents to make this company alive and gives value to
others.
b. Hajjiyyah: [1] This company services are halal (permissible in Islam) and thoyyib
(good) guaranteed for consumers, because they does not violate sharia
principles on their business. [2] The informations offered by this company are
transparent and clear with the written sources
of the data.
c. Tahsiniyyah: [1] This company beautify their platform and contents with animation, unique
quadrant, mapper, clicker, and color, so that it is attractive to be clicked
and read. [2] This company gives a lock and code to open the webpage, so that this
webpage can be exclusive to the reader because they provide some valueable
contents.
3. Mind (al-Aql) from the company perspective:
a. Dharuriyyah: [1] This company has a leader such as Directors and Managers. [2] They
also have organizational structure. [3] They also giving task to the staff according
to their abilities and specializations.
b. Hajjiyyah: [1] This company provides training to their staff to increase the abilities
and knowledges through the online courses provided. [2] Manager gives tutorial or
some examples to the staff on how to do their task smoothly. [3] Manager always
appreciate the progress of the staff’s work.
c. Tahsiniyyah: [1] This company has a discussion community from some Islamic organizations
such as INCEIF, CFA Institute, CIBE-UAE, Doha Islamic Finance, IBE, etc.
4. Offspring (al-Nasl) from the company perspective:
a. Dharuriyyah: [1] This company providing value and gets some benefits from their
information services and also expecting blessings from Allah. [2] They generate
their services for muslim to be blessed by Allah.
b. Hajjiyyah: [1] This company have been producing Islamic contents so that Allah may
give mercy to this company. [2] Manager and staff have some plans on producing
useful content for the future, such as Islamic banks report, Islamic webinar,
etc. to give benefits to others so that Allah may give sustenances and good
fortune.
c. Tahsiniyyah: [1] This company promotes their services clearly and well described using
some social media. [2] This company also promotes their services with short
message including “salaam” on it.
5. Wealth (al-Mal) from the company perspective:
a. Dharuriyyah: [1] According to the Director, this company knows about the procedures for
capital and the use of property according to the Sharia principles. [2] They
understand the obligation to pay zakat for individuals and company, and they
pay zakat and shadaqah regularly. [3] This company provides a clear contract to
their staff that contains: start date, finish date, job descriptions, and
salary per month. They also pay their employee on time in accordance with the
written contract. [4] This company uses their funds wisely, responsible for its
use, and believe in accountability to Allah.
b. Hajjiyyah: [1] This company has provisions for the fees to the staff in accordance
with the Sharia, that sufficient for necessity. They also open for any
calculation of fees adjustment. [2] Manager often asks to the staff about the difficulties
in the process of sending salaries and gives the alternative methods to do it
easily.
c. Tahsiniyyah: [1] This company has provisions on avoiding fraud, bribery, and haram
things. [2] This company has provisions on avoiding sin and enmity.
CONCLUSIONS
These conclusions in this research aims to be
able to answer the following problem questions:
1.
The result shows that
Islamic Analytix Singapore is implementing Islamic management based on Maqasid
Sharia.
2.
It can be seen from the
good religious attainment (ad-Din), good quality of the life (an-Nafs),
good quality of science or intellect (al-Aql), good quality of offspring
(an-Nasl), and good quantity of wealth (al-Maal). These results also
according to the maslahah concept such as primary needs (dharuriyyat),
secondary needs (hajjiyyah), and tertiary needs (tahsiniyyah).
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Implementation of Islamic Management based on Maqasid Sharia in Information Services Company (Case Study: Islamic Analytix Singapore)