In Islam, wages are referred to as ujrah. A wage is a form of compensation for services rendered by a worker. Surah At-Taubah, verse 105, states: "And say: 'Work, for Allah will see your work, and so will His Messenger and the believers; and you will be returned to [Allah], the Knower of the unseen and the witnessed, and He will inform you of what you used to do.'" Surah An-Nahl, verse 97, states: "Whoever does righteousness, whether male or female, while he is a believer—We will surely cause him to live a good life, and We will surely give them their reward according to the best of what they used to do."
Regarding
Surah An-Nahl, verse 97, the term "reward" in the verse signifies
wages or compensation. It should be noted that any work performed with the
intention of pleasing Allah (righteous deeds) yields a reward in this world (in
the form of wages) as well as in the Hereafter (in the form of spiritual
recompense); thus, the concept of wages in Islam encompasses both worldly and
otherworldly aspects.
The
Islamic process of wage determination involves two factors: objective and
subjective. The objective factor involves determining wages based on prevailing
rates in the labor market (economic principles), while the subjective factor
involves social considerations.
There
are numerous considerations to be taken into account—unlike conventional
economics, which views humans merely as capital goods. In reality, human beings
are not machines.
Sadeeq
(1992) outlines several provisions to ensure the humane treatment of workers,
namely:
1. The relationship between the
employer (musta’jir) and the worker (ajir) is a "man-to-man
brotherly relationship"—that is, a relationship based on brotherhood.
2. Workloads and the surrounding
work environment must take human values into account. As previously stated,
human beings are not the same as capital goods. People require time for rest,
socialization, and—most importantly—worship.
3. Minimum wage levels must be
sufficient to meet the basic needs of workers (and their families).
4. Wage determination must be fair,
requiring clarity or a formal agreement (aqad) between the employer (musta’jir)
and the worker (ajir). An employer must be fair and decisive in the
wage-setting process. A worker’s right to wages is fulfilled only after they
have first performed their obligations (their work). It is in this context that
the government can step in to ensure fairness. If wages are very low, the
government can provide subsidies to business owners or employers, enabling them
to pay decent wages.
A
second approach is to provide subsidies directly to workers, such as through
social security benefits. This ensures that, even if wages are low, workers can
still maintain a decent standard of living. The government can utilize Baitul
Maal funds (state treasury resources), a practice implemented during the reign
of Umar.
If
the minimum wage is insufficient, employees should be eligible to receive zakat
(alms), as they may be classified as poor individuals entitled to such aid. It
may be worth examining the possibility of linking the minimum wage to the nisab
(minimum threshold) for zakat. Financial analysis of farming operations can
serve as a consideration; wages for tasks such as hoeing, planting, weeding,
and harvesting will vary depending on the commodity. It is also necessary to
consider wage levels across the agricultural, industrial, and service sectors
to ensure a degree of balance.
There
are differences in perspective between Islam and conventional economics. Islam
views wages through the lens of moral and humanitarian concepts; wages are not
merely a matter of monetary salary but represent a form of muamalah
(social/economic transaction)—specifically ijarah (the hiring of
services)—between the worker and the employer. In the context of muamalah
(social and economic dealings), the assigned workload should be limited in
terms of both time and quantity; anything exceeding these limits falls outside
the obligations of a domestic helper or laborer.
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