Human Resource Management: An Islamic Perspective
Concept of Human resource Management (HRM): The term “Human Resource Management” (HRM) may be defined as the functions of management process concerning with people at work of an organization. This term (HRM) has various terminologies such as ‘Personnel Management’, ‘Manpower Management’, Labor ‘Management’, ‘Personnel Administration’ etc. HRM is usually used today in the place of the old term Personnel Management or Labor Management or Personnel administration.
Different authors have defined
it from different angles. One of them is follows:
Human Resource Management refers to the practices and policies one needs to carry out the “ people” or human resource aspects of a management position, including job analyzing, recruiting, screening, training and developing, rewarding, and appraising. 4
From the Islamic point of view HRM refers
to that part of management process which is concerned with human aspects such
as procuring, training and developing, placing, compensating or rewarding, appraising, utilizing and maintaining the employees
within an enterprise in the light of the principles of Islamic shariah. In this regard, some basic ethical manners of Islam like
Al-Ukhuwwat & al-Ihsan (Brotherhood and Benevolent), Al-‘Adl (justice &
Fairness), Huquq al-‘ Ibad (people’s right), Al-Ujrah (Fair compensation), Al-
Amanah and al-Ikhlas (Trusteeship & Honesty) etc. must be ensured to
the organization so that employees get maximum satisfaction as well as the
owners can earn their fair profit or due benefit.
It is remarkable that if human resource is not dealt with in a right and ethical manner, the work efforts will be affected adversely, which will, in tern, affect the overall performance of the enterprise. 6
Importance of Human Resource Management: HRM is the most important among all the branches
of management for any organization or an institute.
Because, people or human resource are vital for the effective operation of an
organization or a company. Even Human Resource is assumed as the most important
asset among all other resources of a company. Because they lead all other
resources. Yet the “ human assets” are virtually never shown on the balance
sheet as a distinct category, although a great deal of money is invested in the
recruitment, selection; and training of people. 7
In the view point of Islam, human resource or human being is recognized as the most valuable assets because it is the great creature of Allah. The relevance of human resource development to economic growth only emerged as an important economic school of thought after the World War II. But Islam however, emphasized the importance of this factor fourteen hundred years ago. At the present time, Muslim countries have abundant their large number of human resource (about 130 crore) and material wealth. Unfortunately this resource remains undeveloped. “The present-day Muslim socio-economic environment is such that it is unable to motivate people to render their best either in their own interest or in the interest of the society.” (Chapra 1988) 9
Actually, every thing that exists in the heavens and on earth is directed or managed under the control of Allah who is the sovereign and supreme owner of all. In this regard the holy Quran commends: “ To him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him.” 10
Some Principles of HRM in Islam:
In Islamic sense, a human being is termed as the vicegerent of Allah (SWT). Thus, in the operational level, management behavior from the Islamic perspective with emphasis on HRM may be expressed in terms of at least the following seven principles:15
(1) The principle of Amanah (Trusteeship): At a
conceptual level, the management can not be indifferent to his ultimate role as
Khaliph or vicegerent of Allah. According to Islamic principles the
Power,
wealth, and knowledge are Amanah entrusted to man. Allah (SWT) says in the holy
Quran.
“Allah
has purchased the believers’soul (persons) and their goods for the exchange of
paradise”. 16 It indicates
that all believers are entrusted to use their soul and goods as Amanah. Being
the trustee, he should not abuse his knowledge or misuse his power, position
and privileges. Thus a true behavior should be completely fair in the execution
of his management function. Obviously, there should be complete absence of
nepotism and favoritism.
(2) The principle of dual responsibility: Man is
accountable for his action to his superior not only during his life but also to
the creator both in the world and the hereafter. The pre-supposition of a
reality beyond the temporal sphere is fundamental to the Muslim worldview
system, which is to be given operational meanings in actual management system.17
(3) The principle of institutional loyalty: It is
quite proper to state that Islamic management is based on the principle of
institutional loyalty rather than personal loyalty. We must emphasis here that
the authority of the management is recognized in Islam to ensure discipline and
smooth functioning of the organization. However this requirement to obey the
authority is not absolute but to the extent permitted by the Shariah. The
employee is expected to do his job efficiently and honestly guided by the
system of reward and punishment.
(4) The principle of public interest: Islamic
management is thus objective oriented rather than personality oriented,
although management principle stresses on the development of both the
institution as well as individual. Simultaneously, the pursuance of individual
objective is permissible as long as they do not come into conflict with the
collective objectives of the community as a whole.18
(5) The principle of Shura (consultation): The
scheme of the Shariah encourages that management should try to create a working
environment, which generates co-operative forces and encourages consultation in
the process of decision making process. ‘Ijma’ as a source of Islamic law is
well recognized in Islamic Jurisprudence. It has an important bearing in moulding the management and
administrative behaviour. The Quran has indeed encouraged people to think and
consult in matters of mutual interest. “Consult with them in affairs”19
(6)The principle of due benefit: Islamic
management is based on the non-exploitative relationship between labour and
capital representing employees and employers respectively. It is the duty of
the management to ensure that employees are not only paid in full but be paid
in due time. A famous Hadith of prophet (SAW) states that a worker’s wage must
be paid before his sweat dries.20 This clearly demonstrates that the
employee is an object of care and concern and the speed in the payment of wages
conveys this message. On the other hand, employee is also required to discharge
their duties honestly and efficiently.
(7) The principle of efficient use of
resources: As in the western capitalist management Islamic management is
equally concerned with efficient use of resources in order to increase
productivity and better utilization of both human and non-human resources. This
is indeed a Qur’anic imperative.
(8) The
principle of Al-Adl (Justice and
Fairness): This implies paying what is due to others and fair
treatment with all parties concerned. A HR manager should practice justice and
fairness in his dealings with the employees as well as the enterprise in both
interpersonal and inter-group interests. “Allah commends you to do justice……”
(9) The principle of Fulfilling the Contract: A HR manager should guarantee what is due to
an employee and should get from the employee, what is due to the enterprise as
per the contract. At the contract with the employers to look after the interest
of organization and the right of others in dealings.
Some major Functions of HRM in Islamic Perspective:
Human resource
management is based on so many functions and every function can be explained in
Islamic ethical perspective. Some times these discussion may be guided by
indirect hints of Islamic principles. Now, some important functions of HRM
according to the Qur’an and Sunnah have been discussed below:
(A) Recruitment: Recruitment is the
process of searching prospective workers and stimulating them to apply for jobs
in the organization.21 In recruitment, organization use various
means to attract applicants. The most commonly used instrument for this purpose
is advertising. But what might go wrong with job advertisements? In many
instances, companies deliver a message that only certain groups; race or gender
will be preferred for a certain position although non-preferred ones can do the
job with equal efficiency or even better. Sometimes, the qualifications of
candidates are listed in the advertisement so as to suit a particular person
that the HR manager is interested in. Such favoritism affects the interest of
the enterprise and destroys the rights of the better candidates. The Islamic
way of life does not allow favoritism in recruitment since this kind of
unethical behavior violates the ethical principles of justice (Al- Adl),
fulfillment of contract with the employer to look after the interest of organization
(Ifa-al-Aqd), and the right of others in dealings (Huquq al-Ibad).
Islam always
disallow the favoritism, nepotism etc. in recruiting the employees. Regardless
of race and color, honest and qualified candidates must be recruited.
(B) Selection: Selection means the
process of short-listing candidate. It involves a subset of workers from the
total set of workers who have applied for the job.22 Different
parameters are exercised in employee selection in various organization in the
world. In connection to this the utterance of Hazrat Shuaeb’s (AS) daughter
regarding Hazrat Musa (AS) mentioned in the Holy Quran, is also worth
mentioning here. Observing the voluntary service of proving drinking water to
the animals of the daughters of Hazrat Shuayeb (A.S.) by the Prophet Musa
(A.S.) at the way of Madaen the damsels reported to their father:
“Said one of the damsels, “Oh father, engage
Him on wages: truly the best of men for thee to employ is the (man) who is
strong and trust.” 23
Other
citations of the same kind are:
(Joseph) said: “set me over the store houses
of the land; I am a good keeper, knowledgeable.” 24
“Indeed
I have full strength for the purpose, And may be trusted.” 25
In light of
the above discussion following are the main qualities
which are recognized by Islam in the appointment of personnel: 26
a.
honest, pious and acceptable as aristocrat to Allah
(SWT);
b.
proper wisdom and educational qualification;
c.
experience and efficiency ; &
d.
Physical ability to work.
(C)
Retrenchment: Retrenchment may be the result of disciplinary action or
lay-off. Bias for or against some employees may lead to unfair disciplinary
measures involving undue dismissal of some employees. Besides, management of a
company may decide to downsize the workforce during recession. But how ethical
is the decision of retrenchment? The question arises that during recession, if
a company reduces the workforce size to maintain its profitability, then can
individuals survive in that hard period? While Islam allows resorting to
disciplinary measures, if needed, it emphasizes justices, fairness and
protection of rights of both the employees and employers in this regard, as
revealed in the principles Al Adl and Huquq al-Ibad.
(D) Training and Development: Every
organization should give its employees a chance to excel in their careers. An
organization should provide training and other facilities for its employees so
that they can gain additional skills and knowledge and thus they can be
promoted to higher positions through the hierarchy of their services. It is a
right as well as obligation of the employees to equip them with adequate
training. This process not only helps the employees to have a batter carrier
opportunity, but it also increases employee productivity. Besides, the
organization should provide a mechanism so those future leaders are available
in time from within the organizational workforce. This can be done by providing
appropriate training facilities. In Islamic ethical
system makes knowledge obligatory for all (every male and female). 28
This knowledge is not limited to basic Islamic knowledge, but rather it
is also obligatory to acquire knowledge and skill of profession that is
necessary to fulfill one’s contract with his/her employer. Thus the emphasis is
on dual qualities in the work force, the moral quality and the professional
quality (professional knowledge)
(E) Performance appraisal: Performance
appraisal may be defined as any procedure that involves (1) Setting work
standards, (2) Assessing the employee’s actual performance relative to these
standards; and (3) Providing feedback to the employee with the aim of
motivating that person to eliminate performance deficiencies or to continue to
perform above par.29 If
any organization fails to use this instrument effectively and with fairness,
there might arise serious frustration among employees. Many performance
appraisals use subjective types of evaluative questions. Such a poor design may
lead to unfair evaluation. A biased appraisal on the part of a HR manager may
lead to unfair treatment of some employees and to the dismissal in some cases
and undue promotion in others. Clearly, this violates the ethical principles of
justice and fairness (Al-Adl), and peoples right (Haququl Ibad) and hence
unacceptable in Islam.
(F) Compensation: It is the
responsibility of any business organization to compensate its employees with
appropriate remuneration. An ethical problem may arise when undue labor
exploitation takes place to make unpaid gains. It may also arise through
favoritism in pay and promotion. Islamic system requires a humanity
(brotherhood) element in the fixation of compensation. An organization should
arrange a compensation for its employees that lets them meet their basic needs
in a standard of living that is comparable with the employer, subject to the
maximum of the employees’ contribution in output. This required by the Islamic
principles of ethics, namely, brotherhood and benevolence(Al-Ukkuah and Al
–Ihsan) and fair compensation (Ai-Ujarah). Besides, there may arise an issue of
favoritism in pay and promotion. This will involve undue favor to some by
violating the right of others. This goes against the Islamic principles related
to people’s right (Huquq-al-Ibad) and justice and fairness (Al-Adl) and hence
unacceptable.30
(G) Work Load and Stress: The level of
stress and workload is another major area that human resource managers must
take care of. They need to appreciate that an employee has a family and other
social responsibilities. Besides, an employee is a human being and not likes a
machine. So an organization should not burden their employees with so heavy a
workload that is beyond their usual norms of responsibilities unless they agree
to do so willingly. They should be provided with an extra hand if they are
required to do so and they should be compensated for this duty. Prophet (SAW)
said-“Do not impose an extra burden on your brothers, and if you need to do so,
help them out.” 31 Islamic history demonstrated how a superior
should behave with his/her subordinates. For example, Prophet Musa (AS) worked
for a long time under Shu’ayeb (AS) for livelihood. During the time of
appointment, Shu’ayeb (AS) declared a term of contract to Musa (AS) as follows:
“And I do not intend to put heavy burden on you. Allah willing, you will find
me among the righteous people. He (Musa) replied; so be it (the contract)
between me and you, whichever of the two terms I fulfill, (I trust) I will not
be wronged. Allah is witness of what we say. 32
Responsibilities:
Responsibilities from the view point of both
in employers and employees to establish the rights of the workers and employers
respectively are as follows:
(1) From employers viewpoint:
(a) Employers
and Employees are brothers for each other: Whenever our prophet (SAW) used to
discuss
the relation between
employers and employees, he used to say in an impassioned mode: “Those who are
working under you are your brothers. Allah has placed them under your custody.#
(b) The
employer should behave well with the workers :The employers must behave
well with their employees as like as their friend or representative. In this
occasion the prophet(SAW) said: “ You shall treat your subordinates kindly.
Never cause them pain or heart their feelings.”##
©
Tolerance and liberal attitude: Islam teaches the employers to be tolerant
and liberal. It encourages him to excuse the lapses ans faults of the employees
with gentle forgiveness. In this context Allah said: “It is a part of mercy of Allah that you deal gently with
them. Where you severs of harsh-hearted, the would have broken away from
about you. So pass over( their faults) and ask for Allah’s
forgiveness from them.”##
(d)Avoid
the attitude of anger toward the workers: The employer should never show
any aggressive attitude to the workers. The employer must have a relation of
great love and affection with workers. Hazrat Anas served the holy prophet(SAW)
for many years. . He states “One day the prophet asked me to do a work. I went
out on that errand, but on the way, I joined in a game being played by some
youths. All on sudden, the prophet(SAW) appeared there, but he did not show any
anger to me, nor did he take me to task.
(e) Profit sharing: In Islamic point of
view, the workers have absolute right to share in the profits. In this regard
prophet(SAW) said, “Give due share to
the workers from their assets, earned by physical ability
(
profits).
(f) Avoid
suspicion on other’s work: The employer should not always try to find out
the faults their workers. In this context Allah commends the Muslim in the holy Quran-“ O you who believe avoid
suspicion as much (as possible): For suspicion some cases is a sin. And spy not
each other; nor speak ill of each other behind their back.
(2) From Employees View Point:
(a) Sincerity
and devotion in work: Islam instructs a worker to regard the task that he
has been upon himself as his own. It becomes obligatory to his part to perform
it with all sincerity and devotion. The
Prophet(SAW) says, “ When a worker does his work, he should do it with
concentration and efficiency”##
(b) Maintenance
of honesty: An honest worker who serves both Allah and his emplyer doubly
virtuous. In this connection the
prophet(SAW) has said, “ Three types of
people will be doubly rewarded, among them is included those who devotedely
serve both Allah and their masters”.##
c) Avoidance of fraud: Workers always
will have to give up fraud with their employer. Because it is regarded as a
serious crime. Allah says in this connection: “Contend no on behalf of such as
betray their own souls; for Allah loveth not one given to perfidy and sin.”##
(d) Avoiding
false-hood: The workers are to maintain the similitary of his word with
work. They will have to avoid false statwement always. The Quran commends Muslim in this regard, “O shun
the abomination of idols. And shun the word that is false.”##
(e) Avoiding
from stealing: The workers are always to be kept their honesty and they
must abstain from stealing the property of his employer. Allah says in this
regard: “As to the thief, male or
female, cut off his or her hands: A rertribution for their deed and exemplary
punishment from Allah.”##
References:
1. The British Institute
of Personnel Management, U.K., Quoted from Tripathi P.C. (1994),
Personnel Management and Industrial Relations, Sultan Chand & sons, New Delhi, India PP-3
2. Indian
Institute of personnel management, Calcutta,
Quoted from Tripathi P.C. (1994), Ibid......................P-3
3. Tripathi P.C. (1994), Ibid............P-2
4.
Dessler, Gray (1999), Human Resource Management,
Prentice hall of India Pvt. Ltd., New Delhi-110001, India, P-2
5. Yoder, Dale,
Personnel Management and Industrial Relations, Quoted from Tripathi P.C. (1994)
Personnel Management and Industrial Relations, Ibid..........P-2
6. Sadeq, M.
Abul Hasan (2001), Islamic Ethics in Human Resource Management, Quoted from
Ethics in Business and Management, Asian Academic Press, London, P-300
7.
Weihrich, H. and Koontz, Harold (1994), Management, A
Global Perspective, International
Editions, McGraw-Hill, Inc. U.S.A. P-356
8. Dessler, G. (1999),
Ibid.....................P-3
9. Chapra, M.U.
(1988), “ Economic Development in Muslim Countries: A Strategy into the Light
of Islamic Teaching.” Paper presented at the seminar on Islamic economics, Cairo, Egypt,
6-9 September 1988. Quoted from Abdul Aziz, “Firm Level Decisions and HRD in an
Islamic Economy”, the American Journal of Islamic Social science, P-202
10. Al- Quran, Surat Ar-Rum- (30: 26)
11. Al-Quran, Surat As-Sajda- (32:5)
12. Al-Quran, Surat Al-Ambiya- (21:23)
13. Al-Quran, Surat Al- jumu’a- (62:10
(14) Ahmad
Khalid & Sadeq, (2001), Ethics in Business and Management, Asean Academic
Press, London, P-289.
(15)
Muhammad, Abdul Aziz (1987), Human Resources
Management: An Islamic Point of View, Seminar on Contemporary Business Towards the Development
of Islamic Management,
IIUM, P-7
(16)
Al Quran , Surat Tawba- (9: 111)
(17)
Mohiuddin, Md Golam,(2004) “Islamic Management and Its Present
Applications in Bangladesh”
Unpublished Ph.D Thesis, Deptt. of Management ,Islamic University,Kushtia.
(18)
Muhammad, Abdul Aziz (1987),Ibid…
(19)
Al Quran,Sura Ale Imran (3:159)
(20)
Al Hadith, Ibn Maza, As-sunan, Vol. II, Hadith No.
2443, P-817
(21) Tripatti
P.C. (1994), Personal Management & Industrial Relations, Sultan Chand and
Sons, Educational Publishers, P-154.
(22) Ibid...........P.158
(23) Al Quran , Surat Al Qusas- (28:26)
(24) Al Quran, Surat Usuf- (12: 55)
(25) Al Quran, Surat Naba-
(78:39)
(26) Mohiuddin, Md Golam,
(1997), Islam And Scientific Management, Islami Foundation Patrica, Dhaka, P-94.
(27) Ahmad, Khaliq & Sadeq, Abul Hasan,
op., cit.,
(28) Al Hadith- Ibn Maza, As-sunan, Vol. I,
Hadith No. 224, P-81
(29)
Dessler, Garry,(1999), Human Resource Management,
Prentice-Hall of India Private Limited,
New Delhi, P-342.
(30)
Sadeq, AH and Ahmad Khaliq (2001), “Ethics in Business
and Management”,Asean Academic Press,London,
P-285
(31) Al Bukhari, Al Sahih.
(32) Al Quran, Surat Al Qusas- (28: 27-28)
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