AhlulBayt News Agency (ABNA): The rights of colleagues in Islamic jurisprudence and ethics have been emphasized not only as a Shariah duty but also as one of the ethical principles in interacting with others. Islam considers social interactions as an integral part of human life and has defined specific rights and duties for it. In this article, some of the most important rights of colleagues from the perspective of Islamic jurisprudence and ethics are examined, and their importance in creating a healthy and friendly environment is emphasized.
1. The right of respect and human dignity
In Islamic jurisprudence, one of the most important rights of every human being is his right of respect and dignity. Compliance with this principle is important not only in the family and society environments but also in the workplace. Respecting a colleague means paying attention to his character and human position, regardless of his job position or education.
In this regard, the Holy Quran says: “وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ” (And surely We have honored the children of Adam) (1).
It is inferred from this Quranic verse that every human has inherent dignity and should be treated with respect and courtesy. Also in the workplace, every person should benefit from this right, that others respect his character and treat him appropriately. Disrespectful and humiliating behavior towards colleagues is not only rejected from the moral point of view but it is also rejected from the Sharia point of view.
2. The right of cooperation and assistance
In the workplace, to achieve work objectives, people need to cooperate and interact with each other. Islamic jurisprudence strongly emphasizes the principle of cooperation and helping each other.
In this regard, the Holy Prophet (p.b.u.h) said: “مَن كانَ في حاجَةِ أَخِيهِ كانَ اللَّهُ في حاجَتِهِ” (Whoever is diligent in meeting the needs of his brother, God will also be [the same] in his needs.) (2)
This Prophetic hadith indicates the high importance of cooperation and help to colleagues. In the workplace, people should not only think about themselves but also, they should help others so that everyone can experience work success. Even when tasks are divided, the spirit of helping colleagues should not be neglected. Also, a biased view of the division of duties in essential cases is rejected from the Islamic point of view. If due to various reasons, an employee cannot attend the office or is not present at his position temporarily, his colleagues must do his work until the needs of the religious brother, who is the client here, are met.
3. The right of trust
One of the most emphasized moral principles in Islamic jurisprudence and ethics is the principle of trustworthiness. Colleagues must be able to trust each other in the workplace and show this trust in their behavior and actions.
In his letter to his companion and Egypt’s Governor, Malik Ashtar, Imam Ali (a.s.) said: “وَاعْلَمْ أَنَّ الرَّعِيَّةَ طَبَقَاتٌ لاَ يَصْلُحُ بَعْضُهَا إِلاَّ بِبَعْضٍ” (Be informed that people consist of classes who prosper only with the help of one another and they are not independent of one another.) (3)
This Imam’s advice to Malik Ashtar reminds us of the importance of mutual trust and trustworthiness among society members from an Islamic point of view. In the workplace, colleagues must trust each other, and be the trustees of each other’s information and responsibilities. Betrayal in this context leads to mistrust in teamwork, and it is also considered a great sin from the Islamic Sharia point of view. Trustworthiness in speech, and the words that spoked in a workplace or family environment, are also important cases in this regard, and spreading a word that is entrusted to someone is also considered a betrayal of trust.
4. The right of justice and fairness
Islamic jurisprudence always emphasizes the observance of justice and fairness in interactions with others. It is also of great importance in the workplace. Everyone must treat his colleagues with justice and avoid any discrimination or injustice.
In a hadith in this regard, Imam Sadiq (a.s.) said: “العَدلُ أَحلى مِنَ الماءِ يصِلُ إلَى الظَّمآنِ” (Justice is sweeter than water to the thirsty.) (4)
Observance of justice means that each person should respect his colleagues and their rights. Justice in the workplace includes respecting financial rights, respecting duties, and not being biased towards colleagues. This issue can be investigated from various aspects. For example, the kind of justice and fairness that the worker or boss should observe towards the employer or inferior is different from the justice that the employer should observe towards the worker or the boss.
5. The right of respecting people’s privacy
Another right emphasized by Islamic jurisprudence is respecting people’s privacy. Every person has territories in his personal life that should not be violated.
In a letter to his agents, Imam Ali (a.s.) wrote, “دَعْ ما لَيْسَ لَكَ بِهِ عِلْمٌ” (Avoid what you do not know.) (5)
This Imam’s advice indicates avoiding entering into people’s privacy and respecting their personal lives. In the workplace, one should also avoid interfering in the personal affairs of colleagues or revealing their private information. This helps maintain respect and trust among colleagues and prevents conflicts. It also depends on trustworthiness, which was mentioned above.
The rights of colleagues in Islamic jurisprudence and ethics are a set of principles and rules whose compliance creates a healthy and prosperous workplace. Respect for human dignity, cooperation and assistance, trustworthiness, justice and fairness, and respecting people’s privacy are among the rights that should be considered and observed in the workplace. The implementation of these rights in the workplace not only contributes to the success of people’s work but also creates a friendly and trusting place, where everyone feels peaceful and satisfied.
Sources:
1. Holy Quran, Surah Isra, verse 70.
2. Kulayni, Muhammad bin Yaqub, Al-Kafi, vol. 2, Dar al-Kitab al-Islamiya, Tehran, 1983, p. 199.
3. Nahj al-Balagha, letter 53.
4. Majlisi, Muhammad Baqir, Bihar al-Anwar, vol. 73, Beirut, Dar al-Ihya al-Turath al-Arabi, 1981, p. 50.
5. Nahj al-Balagha, Letter 31.
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