1st May; International Workers' Day

 بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

 In the name of ALLAH, the Most Gracious, the Most Merciful

1st May; International Workers' Day

International Workers' Day, also called Labour Day in some countries and often referred to as May Day, is a celebration of labourers and the working classes that is promoted by the international labour movement and occurs every year on 1st May. This is the day to commemorate the struggles and gains made by workers and the labour movement.

International Labour Day, observed on May 1st, commemorates the 1886 Haymarket Affair in Chicago, where workers protested for an eight-hour workday. While the exact origins are debated, both Peter J. McGuire and Matthew Maguire have been credited with proposing the idea of a Labor Day. The movement for an eight-hour workday gained global recognition, leading to the establishment of International Labour Day as a symbol of workers' rights.

Labour Day, celebrated on May 1st in many countries, is a day dedicated to honoring the contributions and achievements of the labor movement and working people. It's a time for celebrating gains in workers' rights, like minimum wage, limited working hours, and paid holidays. This day serves as a reminder of the ongoing struggle for fair treatment and decent working conditions for all.

Islam is the youngest of Abrahamic Religion and it carries much celebrated guide lines for the workers' or employees' right. ALLAH Almighty has given clear directions in the Quran in this regards and the Prophet of Islam Muhammad (peace be upon him) has also advocated rights for the workers and employees which other nations have demanded much later. In the following a translated in English version of article from Dr. Ihsan Samara is being shared, which appeared on his Face Book Page.

 It is one of the basic principles of Islam and what is known from the Quran from ALLAH Almighty, in His wisdom, has made Islam a religion of "Mercy" to the worlds - that is, the heavens and the earth and everything in between - including the mankind as well.

ALLAH Almighty said: (And We have not sent you, [O Muhammad], except as a mercy to the worlds) [Al-Anbiya: 107]; and He Almighty also said: (...There has come to you clear evidence from your Lord and guidance and mercy...) [Al-An'am: 157]; and likewise, ALLAH Almighty's wisdom required that Islam as mercy be the guarantee for achieving human dignity.

As ALLAH Almighty said: {And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.} [Al-Isra’: 70]

In accordance with the above, Islam has taken into account the rights of employees – that is, workers who work for others in exchange for wages – whether they are material or moral rights, and has not wronged them, whether they are called state employees, regardless of their job ranks or positions. Or even if they are managers and workers in the private sector for individuals or families, or in factories, institutions and companies, or in homes and houses, thus ensuring for them and their families and those who support them sufficiency and a good and dignified life, and therefore Islam has made it obligatory to define those material and moral rights according to a rental contract that fulfills its pillars and legal conditions.

And by which the actions of the worker and the employer are regulated in a way that ends conflict between them, preserves human dignity, and achieves justice between workers and employers. The employer does not oppress his workers, nor does he deprive them of their rights, in compliance with the words of ALLAH Almighty: “And those who are to their trusts and their covenants attentive” (Al-Mu’minun: 8).

Workers are required to be religiously committed, by virtue of the employment contract, to mastering their work and being sincere in it, in accordance with the saying of the Prophet, may ALLAH bless him and grant him peace: “ALLAH loves it when one of you does a job that he masters it.” Al-Suyuti, Al-Jami’ Al-Saghir, No. 1855; Al-Tabarani, Al-Mu’jam Al-Awsat, Vol. 1, p. 275.

Islam also obligated the state and society to create a suitable environment for job opportunities, by making the prevailing culture about work a sound culture, so that each person turns to the work; which he can master and interact with according to his intellectual and physical abilities and skills, and to avoid linking work to social status, and to link social status to piety and good deeds that please ALLAH Almighty.

And to be keen to ensure that workers are able to perform religious duties such as prayers, Friday prayers, group prayers, and the like, and to make competence the standard for job opportunities, far from favoritism. In accordance with the words of ALLAH Almighty from the tongue of the daughter of Hazrat Shuaib AS), peace be upon him: (O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy) Al-Qasas: 26.

Based on all of this, Islam has made it obligatory not to exploit workers or deprive them of their rights. It has prohibited delaying payment of their wages, reducing their wages, or exploiting their circumstances, while ensuring that the wage of the worker - the wage earner - remains fair and appropriate to the requirements of a decent living.

As the Prophet Muhammad (peace and blessings of ALLAH be upon him) said: “There are three with whom I will be an opponent on the Day of Resurrection: a man who made a pledge in My Name and then betrayed it; a man who sold a free man and consumed his price; and a man who hired a worker, took full advantage of him but did not give him his wages.” Sahih al-Bukhari, No. 2227; al-Dhahabi, al-Muhadhdhab fi Ikhtisar al-Sunan, Vol. 5, p. 2252; al-Tahawi, Mushkil al-Athar, No. 3014;

The Prophet Muhammad (may ALLAH bless him and grant him peace), said: “Whoever usurps a Muslim’s right by falsely taking an oath, ALLAH will forbid him Paradise and make Hell obligatory for him.” Sahih al-Bukhari, No. 4550; Sahih Muslim, No. 138; al-Nasa’i, al-Sunan al-Kubra, No. 5992

To ensure full compliance with all of the above; Islam has made the Grievance Court and the Hisbah Court responsible for resolving disputes between workers and employers, and for redressing the wronged from their oppressors. To ensure harmony and affection between the worker and the employer, Islam has made compassion obligatory between them, as Islam has charged the employer not to act arrogantly towards those he employs.

And to be kind to employee and treat him well, and not to overburden him in his work, and not to cause him harm or injury, in response to the saying of the Prophet Muhammad (may ALLAH bless him and grant him peace): “Your brothers are your servants whom ALLAH has placed under your control. And whoever has his brother under his control, let him feed him from what he eats and clothe him from what he wears, and do not burden them with what they cannot bear. And if you burden them, then help them.” Sunan al-Tirmidhi, No. 1945; al-Suyuti, al-Jami’ al-Saghir, No. 303, and also al-Bukhari with a slight difference, No. 2545; Sahih Muslim, No. 1661;

The Prophet Muhammad (may ALLAH bless him and grant him peace) said: "Whatever work you lighten for your servant will be a reward for you in your scales of good deeds." Sahih Ibn Hibban, No. 4314.

This is just a small part of what Islam guarantees to protect the rights of workers—employees, workers, and servants—in a way that preserves their honor, dignity, and good lives. It also preserves the self-sufficiency, cooperation, security, and stability of society, fulfills its needs, and transforms it into a strong, cohesive, and productive society.

Dr. Ihsan Samara.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

حقوق العمال -أي الأجراء- في المنظور الإسلامي

من بدهيات الإسلام وما هو معلوم منه بالضرورة، أن الله تعالى بحكمته قد جعل الإسلام رحمة للعالمين-أي: السماوات والأرض وما بينهم- فضلا عن الإنسان؛ 

حيث قال سبحانه: (وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ) الأنبياء: (١٠٧)؛ 

وقال سبحانه: (... فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ...) الأنعام: (١٥٧)، 

وكذلك اقتضت حكمة الله تعالى أن يكون الإسلام الضمانة لتحقيق كرامة الإنسان، 

حيث قال سبحانه: (وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا) الإسراء: (٧٠)، 

وبمقتضى ذلك راعى الإسلام حقوق الأجراء – أي: العمال الذين يعملون عند غيرهم بأجر- سواء منها الحقوق المادية أم المعنوية وعدم ظلمهم، سواء منهم من يسمون بموظي الدولة على اختلاف رتبهم الوظيفية ومراكزهم، 

أم كانوا مدراء وعمالا في القطاع الخاص لدى أشخاص أو عوائل أو في مصانع ومؤسسات وشركات، أم في المنازل والبيوت، محققا لهم ولأسرهم ومن يعولونهم بذلك الكفاية والحياة الطيبة الكريمة، ولذلك أوجب الإسلام تحديد تلك الحقوق المادية والمعنوية وفق عقد الإجارة المستوفي لأركانه وشروطه الشرعية، 

والذي تنضبط بموجبه تصرفات العامل ورب العمل انضباطا يقطع النزاع بينهما ويحفظ كرامة الآدمي ويحقق العدالة بين العمال وأرباب العمل، فرب العمل لا يجور على العاملين لديه، ولا يهضمهم حقوقهم، التزاما 

بقوله سبحانه: (وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ) المؤمنون: (٨)، 

والعاملون يلتزمون ديانة بمقتضى عقد العمل بإتقان عملهم والإخلاص فيه اتساقا مع قوله صلى الله عليه وسلم: "إن الله يحب إذا عمل احدكم عملا أن يتقنه" السيوطي، الجامع الصغير، رقم: "١٨٥٥"؛ الطبراني، المعجم الأوسط، ج1، ص٢٧٥، 

كما أوجب الإسلام على الدولة والمجتمع تهيئة الأجواء المناسبة لفرص العمل، وذلك بجعل الثقافة السائدة عن العمل ثقافة سليمة، بحيث يتوجه كلا لما يمكنه اتقانه والتفاعل معه من الأعمال بحسب قدراته الفكرية والبدنية ومهاراته، والبعد عن الربط بين الأعمال والمكانة الاجتماعية، وربط المكانة الاجتماعية بالتقوى وصالح الأعمال المرضية لله تعالى، 

والحرص على مراعاة تمكين العاملين من أداء الفروض الشرعية كالصلوات والجمع والجماعات ونحو ذلك، وجعل الكفاءة مقياسا في فرص العمل بعيدا عن المحسوبية عملا بقوله سبحانه على لسان ابنة شعيب عليه السلام: (يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ) القصص: (٢٦).

وبناء على ذلك كله أوجب الإسلام عدم استغلال العمال وهضمهم لحقوقهم، وحرّم المماطلة في إعطائهم أجورهم، وحرم بخسهم في أجورهم، واستغلال ظروفهم، مع مراعاة أن يظل أجر العامل-الأجير- عادلا ومناسبا لمتطلبات عيشه العيش الكريم، 

حيث قال صلى الله عليه وسلم: "ثلاثة أنا خصمهم يوم القيامة رجل أعطى بي ثم غدر، ورجل باع حرا فأكل ثمنه، ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجره". صحيح البخاري، رقم: "٢٢٢٧"؛ الذهبي، المهذب في اختصار السنن، ج5، ص٢٢٥٢، الطحاوي، مشكل الآثار رقم: "٣٠١٤"؛ 

وقال صلى الله عليه وسلم: "من اقتطع حق مسلم بيمينه حرم الله عليه الجنة، وأوجب له النار". صحيح البخاري، رقم: "٤٥٥٠"؛ صحيح مسلم، رقم: "١٣٨"؛ النسائي، السنن الكبرى، رقم: "٥٩٩٢"، 

ولضمان حسن الالتزام بذلك كله التزاما تاما، جعل الإسلام قضاء المظالم وقضاء الحسبة هما المسؤولان عن فض النزاع بين العمال وأرباب العمل، وعن إنصاف المظلوم من ظالمه. ولضمان التآلف والمودة بين العامل ورب العمل أوجب الإسلام التراحم بينهما حيث كلف الإسلام رب العمل أن لا يتعالى على من يستأجره، 

وأن يتلطف معه ويحسن إليه، ولا يرهقه في عمله، ولا يلحق به إيذاءً أو ضررا، استجابة لقوله صلى الله عليه وسلم: "إخوانكم خولكم جعلهم الله تحت أيديكم ومن كان أخوه تحت يده فليطعمه مما يأكل وليلبسه مما يلبيس، ولا تكلفوهم ما لا يطيقون وإن كلفتموهم فأعينوهم"، سنن الترمذي، رقم:"١٩٤٥"؛ السيوطي، الجامع الصغير، رقم: "٣٠٣"، وكذلك البخاري باختلاف يسير، رقم:"٢٥٤٥"، صحيح مسلم، رقم: رقم:"١٦٦١"؛ 

وقال صلى الله عليه وسلم: "ما خففت عن خادمك من عمله كان لك أجرا في موازينك" صحيح ابن حبان، رقم: "٤٣١٤".

هذا غيض من فيض مما ضمن به الإسلام حفظ حقوق العمال-أي الموظفين والأجراء والخدم- على نحو يحفظ لهم عزتهم وكرامتهم وحياتهم الطيبة. ويحفظ للمجتمع اكتفاؤه الذاتي وتعاونه وأمنه واستقراه، ويسد له حاجاته. ويجعل منه مجتمعا منتجا قويا متماسكا.

د. إحسان سمارة.

السبت:٢١/صفر/١٤٤٤ه.

٢٠٢٢/٩/١٧م.