公司员工和受雇于个人的人，与国家雇员享有同等的权利和义务。凡是为了工资而工作的人，无论工作性质如何，都被视为雇员。若雇主与雇员之间就薪资水平发生争议，则应以市场行情为依据来评定薪资水平。若双方在其他事项上存在分歧，则应依照伊斯兰教法（Shari'ah）的规定来评判雇佣合同。

Company employees and those employed by individuals have the same rights and duties as employees of the State. Everyone who works for a wage, irrespective of the nature of the work, is considered an employee. In matters of dispute between employers and employees over salary levels, the salary level is to be assessed on the basis of the market. If they disagree over something else, the employment contract is to be assessed according to the rules of the Shari’ah.

其依据与雇佣的依据相同，因为此处的劳动者是被雇用的；安拉（SWT）说：

Its evidence is the evidence for hiring, since the employee is hired; Allah (swt) said:

“如果她们为你哺乳，你们就应当把她们的报酬给她们。”（TMQ 65:6），先知在一段圣训古兹西（Qudsi）中说：

“And if they breastfeed for you, then give them their paymen.” (TMQ 65:6), and the Prophet said in a Qudsi narration:

«安拉（SWT）说：“有三种人，我在复活日与他们为敌。”》直到他说：

.» قَالَ اللهُ: ثَلاثَةٌ أَنَا خَصْمُهُمْ يوَْمَ الْقِيَامَةِ «. “Allah (swt) said: I am the opponent of three on the Day of Resurrection” until he said:

.» وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفََ مِنْه وَلََْ يعُْطِ أَجْرَه «.

.» وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفََ مِنْه وَلََْ يعُْطِ أَجْرَه «.

“还有一种人，雇佣了工人，让他干活，却不给他应得的工钱。”（布哈里从艾布·胡莱赖传述。）

“and a man who hires a worker, makes use to him, then does not give him his wages.” (reported by Al-Bukhari from Abu Hurayrah).

如果薪酬未被约定，雇佣合同仍然有效；若双方对薪酬数额发生争议，则以市场价值为准进行计算。因此，如果雇佣合同中未提及薪酬，或雇员与雇主对所约定的薪酬有分歧，则以市场薪酬水平为准。这与聘礼的问题相类似：当聘礼未被明确约定，或双方对此有争议时，以习俗作为裁决依据。这依据的是奈萨仪（Al-Nisa’i）和提尔米兹（Al-Tirmidhi）所传述的圣训，提尔米兹称其为“hasan sahih”（良好且可靠）。

If the salary was not known, the contract of employment is legitimately contracted and if there is a dispute over its value then its calculation is referred to the market value. So, if the salary is not mentioned in the employment contract, or if the employee and employer differed over the mentioned salary, then the market salary level is referred to, and that is analogous to the issue of marriage dowry. When the dowry is not explicitly mentioned, or there is a dispute over it, then the custom is the referee. This is based upon what was reported by Al-Nisa’i and Al-Tirmidhi who said it was Hasan Sahih:

. عَن ابْنِ مَسْعُودٍ أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَلََْ يفَْرِضْ لََاَ صَدَاقًا وَلََْ يَدْخُلْ بَِِا « حَتََّّ مَاتَ، فَقَالَ ابْنُ مَسْعُودٍ: لََاَ مِثْلُ صَدَاقِ نِسَائِهَا لا وَكْسَ وَلا شَطَطَ، وَعَلَيْهَا العِدَّةُ وَلََاَ فِي بِرْوَعَ بِنْتِ وَاشِقٍ امْرَأَةٍ الميِرَاثُ ، فَقَامَ مَعْقِلُ بْنُ سِنَانٍ الأَشْجَعِ ي فَقَالَ: قَضَى رَسُولُ اللَّهِ » مِنَّا مِثْلَ الَّذِي قَضَيْتَ، فَفَرِحَ بَِِا ابْنُ مَسْعُودٍ .

. عَن ابْنِ مَسْعُودٍ أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَلََْ يفَْرِضْ لََاَ صَدَاقًا وَلََْ يَدْخُلْ بَِِا « حَتََّّ مَاتَ، فَقَالَ ابْنُ مَسْعُودٍ: لََاَ مِثْلُ صَدَاقِ نِسَائِهَا لا وَكْسَ وَلا شَطَطَ، وَعَلَيْهَا العِدَّةُ وَلََاَ فِي بِرْوَعَ بِنْتِ وَاشِقٍ امْرَأَةٍ الميِرَاثُ ، فَقَامَ مَعْقِلُ بْنُ سِنَانٍ الأَشْجَعِ ي فَقَالَ: قَضَى رَسُولُ اللَّهِ » مِنَّا مِثْلَ الَّذِي قَضَيْتَ، فَفَرِحَ بَِِا ابْنُ مَسْعُودٍ .

“伊本·麦斯欧德被问及一个男人娶了一名女子，却没有约定她的聘礼，也未与她同房，直到他去世。伊本·麦斯欧德说：“她应得与其他女子相同的聘礼，不多不少，她须遵守待嫁期（Iddah），并且她享有继承权。”于是，马格基勒·本·辛南·阿什嘉仪站起来说：”

“Ibn Mas'ud was asked about a man who married a woman and he did not stipulate the dowry for her, and he did not enter into her until he died. So Ibn Mas'ud said: "She gets the same dowry as other women, no less and no more, she has to observe the Iddah, and she gets inheritance." So Ma'qil bin Sinan Al-Ashja'I stood and said:

“使者（愿主赐福他并使他平安）就你们对我们一位女子比尔瓦·宾特·瓦希格所作的裁决，作了同样的裁决。”因此伊本·麦斯欧德对此感到欣慰。他所说的“她应得与同类女子相当的聘礼”，意思是应给予与她相似的女子所得的那种聘礼。因此，伊斯兰教法规定：当聘礼未被提及的，应当以同类女子的聘礼为准，聘礼有争议时同样如此。由于聘礼是婚姻契约所依据的必要交换，凡是契约所依据的各种必要交换，都以此类推，而不论用来作为这一报偿的是什么：无论是像买卖中的钱财，还是像雇佣或赠予中的利益与劳务，或像婚约中的聘礼。

"The Messenger of Allah (pbuh) judged the same as you have judged regarding Birwa Bint Washiq, a woman of ours." So Ibn Mas'ud was happy about that”, and the meaning of his words: “she has the dowry of her women” is in other words, the dowry similar to women like her. So the Shari’ah made the dowry of someone similar obligatory for the one whose dowry was not mentioned, and the same occurs if there was a dispute over the dowry mentioned. As the dowry is a necessary exchange upon which the marriage contract is based, every type of necessary exchange upon which a contract is based is made analogous to it, without looking at what is given for this compensation, whether it was money as in a sale, or a benefit or effort as in employment or a gift as in the marriage contract.