Sajoo, Amyn B. (2004) Muslim Ethics: Emerging Vistas. New York: I.B. Tauris Publishers in association with The Institute of Ismaili Studies.

Although this book is not directly related with business ethics or Islamic Work Ethic, it would still help to understand Islamic perspective. Here is an excerpt from the books flap:

“ ‘Why should we act ethically?’ is a question readily ignored today in favour of asking what is ethics and how it is applied, which leaves out vast areas of human motivation that concern the nature of moral action and commitment. Responding coherently to these interlocking lines of inquiry requires us to consider conceptions of the ‘good’ in domains public and private, traditional and modern.

Ultimately, this inquiry is tied to individual as well as collective senses of the Self. In Muslim societies where the prevalence of the secular has played itself out so differently than in Europe and North America, the interplay of reason and faith has yielded and continues to yield richly complex ideas of the ‘good’, far beyond the poles of contention that dominate public debate. Neither a rigid orthodoxy about ethics as a timeless body of sacred rules, nor a discourse that reduces the why, how and what of ethics to ‘rationalist’ norms of ‘appropriate’ behaviour can begin to reflect the larger reality. Yet such polar reduction is rife, especially in the aftermath of the events of September II, 2001.

This volume ranges over challenges from civic governance to biomedicine and the environment, through which Muslim ethical frameworks have emerged and are unfolding in our time. Civility, human rights, pluralism and humane action are key themes, mindful of the globalized context in which they increasingly demand the attention of Muslims—including those of the diaspora in the West, and all their fellow citizens. Normative sources such as scriptural texts are joined on the analytical canvas by lived settings and cultural expressions, from novels to fine art, in which diverse moral understandings and intuitions are embedded.”

Ernst, Carl. (2003) Following Muhammad: Rethinking Islam in the Contemporary World. Chapel Hill, NC: University of North Carolina Press. [Chapter 4 - Ethics and Life in the World, part on Islamic Religious Ethics, pp. 108-118.]

From Publishers Weekly: Ernst, a professor of Religious Studies at the University of North Carolina at Chapel Hill, is not a stranger to Islam-related controversy. His recommendation of Michael Sells's book Approaching the Qur'an to the UNC Summer Reading Program for incoming freshmen spurred an international firestorm. Following Muhammad itself was rejected by the publisher that had commissioned the manuscript, as some editors there objected to publishing a book that could be construed as supporting terrorism. Despite these obstacles, Ernst brought the book to another press with rewarding results: it is a pleasure to read. Ernst has a multilayered and self-assured understanding of Islam, and his writing exemplifies a fluency in explaining it that is unique to him, even compared to better-known scholars of the religion. Delicate and complex points about Islam as a religion and culture, about Sufism, and even about Osama bin Ladin, flow off the page effortlessly, with only a few spots that are too abstract. Rather than addressing the standard introductory information about Islam, like the Five Pillars, he has organized his book by themes, with chapters on topics such as ethics and spirituality. The book's greatest strength is Ernst's unrelenting but well-reasoned critique of how the West has consistently marginalized Islam and Muslims from the first encounters onward. Ernst is fair, however-while he admonishes the West for indulging in negative and inaccurate stereotypes of Islam and Muslims, he calls upon Muslims to participate fully in the pluralistic society the world has become.

From Booklist: Ernst is highly regarded for his books about Sufism (The Shambhala Guide to Sufism, 1997) and his brilliant translations of Sufi texts. But in this compelling, if occasionally disorganized, book, Ernst introduces the larger Islamic world and its history in engaging, thought-provoking prose. The overarching argument here is that the West ought not understand Islam as a monolith, that debate and diversity are inherent in Islam and were encouraged by the Prophet. So while most introductions to Islam give Shi'ism and Sufism short shrift, they are presented here as vital facets of Islamic belief. Although the text skips around historically, readers will come away with a good understanding of the different schools of Islamic thought and practice. Special attention is paid to the hot-button topics: gender and veiling, the relationship between Islam and democracy, and Islamist radicalism, for example. Ernst's obvious passion for Islam comes through quite beautifully here, and the rare mix of clear writing and careful scholarship makes this an important purchase for any Islamic studies collection. John Green
Copyright © American Library Association.

Beekun, Rafik Issa (1997) Islamic Business Ethics (Human Development Series), International Institute of Islamic Thought

This book addresses Muslim business leaders and participants who have to deal with ethical situations on a day-to-day basis. It describes and analyzes key principles of business ethics from an Islamic point of view.

Its goal is to help Muslims engaged in business to act in accordance with the Islamic system of ethics. It also aims at helping non-Muslim employers or companies with expatriates working in Muslim markets better understand the business ethics principles underlying Islam. The author's teaching, research and consulting experience in the field of business ethics as well as his practical experience with Muslim  organizations globally have helped him write this book in a manner that is both practitioner-oriented and anchored in current advances in the field of business ethics and the principles of Islamic business ethics.

Table of Contents:

Islamic Business Ethics
Defining Ethics
Factors Influencing Ethical Behavior in Islam
The Islamic Ethical System
Halal & Haram Business Areas
Developing an Ethical Organizational Climate
An Islamic Perspective of the Social Responsibility of Organizations
Managing Social Responsibility
General Ethical Guidelines for Muslims in Business
Punishment and Repentance for Unethical Behavior
Experiential Exercises and Questions

Here is an exerpt from the book:

“Islamic Business Ethics

You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. (Qur’an 3:110)

Every day, individuals face ethical issues at work, and rarely know how to deal with them. A recent review of articles published in the Wall Street Journal during only one week in 1991 uncovered a whole array of issues being faced by employees: stealing, lying, fraud and deceit, etc. Surveys both in the USA and internationally reveal rampant unethical behavior in businesses. For instance, a recent survey of 2,000 major US corporations revealed that the following ethical problems (arranged in order of importance) concerned managers: (1) drug and alcohol abuse, (2) employee theft, (3) conflicts of interest, (4) quality control issues, (5) discrimination in hiring and promotion, (6) misuse of proprietary information, (7) abuse of company expense accounts, (8) plant closings and lay-offs, (9) misuse of company assets, and (10) environmental pollution. Internationally, the ethical values of businesses are also deficient. In a survey of 300 companies across the world, over 85% of senior executives indicated that the following issues were among their top ethical concerns: employee conflicts of interest, inappropriate gifts, sexual harassment, and unauthorized payments.

Is it naive for a Muslim businessman to behave ethically in a globally, competitive environment? The answer is a resounding NO! In Islam, ethics governs all aspects of life. The conditions for everlasting success or falah in Islam are the same for all Muslims—whether in conducting their business affairs or in carrying out their daily activities. Without specifying any situational context, Allah describes people who attain success as those who are “inviting to all that is good (khayr), enjoining what is right (ma‘ruf) and forbidding what is wrong (munkar).” Within a business context, however, what specific standards of conduct should a company follow? What is a Muslim businessman’s responsibility to internal and external stakeholders? Although a firm’s top executives may exhibit exemplary ethical behavior, how can middle- and lower-level managers be encouraged to behave in a similarly ethical manner? What are some guidelines that would ensure consistent ethical behavior in a Muslim business?” (From the first chapter of the book, p. 1-2)

Izutsu, Toshihiko (2002). Ethico Religious Concepts in the Qur'an, McGill-Queen's University Press.

In this book, world known religious studies scholar Toshihiko Izutsu is explaining ethical terms that are referenced in the Qur’an, holly book of Muslims. May be it is not directly related to business ethics, but it still helps ones who are trying to understand ethical concepts of Islam.

Here is an excerpt from the books Preface:

“This book is a revised edition of my earlier work published in 1959 by Keio University in Tokyo, under the title, The Structure of the Ethical Terms in the Koran. Judged by the yardstick of my current thinking, the book stood much in need of improvement as a whole and of drastic revision in not a few places. In undertaking the revision, I have tried to make it a more satisfactory expression of my present views. Thus important additions have been made, many points which I now consider unnecessary have been dropped, and a number of passages have been completely rewritten. So much has it been altered that the book may very well be regarded as a new one, although the material used remains largely the same.

The title itself has been changed, lest the reader be misled into thinking that the book deals with all the ethical terms that appear in the Qur’an. Such is not the case. The Qur’anic terms of ethical and moral implication may be roughly divided into two major groups. One consists of those terms that concern the ethical life of the Muslims in the Islamic community (ummah), the other of those that are of an ethico-religious nature. The concepts in the second category go deep into the essential nature of man as homo religiosus. They reflect the spiritual characteristics which, according to the Qur’anic understanding of human nature, man as a religious being should disclose. And, in an essentially ‘ethical’ religion like Islam, these human characteristics must necessarily be religious and ethical at the same time, there being no real distinction between the two in this particular context.

The book deals systematically only with this second group of ethical terms. Those of the first class stand outside its interest, apart from a few exceptional cases.

It remains to say a word about the theoretical part of this book. In the original edition, considerable space was given to abstract speculations regarding current theories of ethical language; methodological observations were scattered throughout the book. In the new edition, an abstract theory of ethical language has been replaced by a more fundamental theory of the linguistic or semantic world-view which underlies the entire analytic work, and the methodological principles which regulate the analysis have been gathered together in an introduction.

The present study consists of three parts: an exposition of the methodological principles of semantic analysis; the relation, positive and negative, that exists between the pre-Islamic tribal moral code and the Islamic—in our particular case, Qur’anic—ethics; and an analysis, by a consistent application of the methodological rules explained in the first section, of the major ethico-religious concepts in the Qur’an. […]” (pp. xi-ii-xiv)