Belief in Allah (SWT) (Iman)

Iman provides a Muslim with an aim to perform their own self-analysis and understand

there real role in life (Mohsen, 2007). It is this role in life that would carry on even after

their death through their righteous deeds and good children (Mohsen, 2007). Kamil

(2012, p.110) states that, “belief in Allah (SWT) implies a profound understanding of the

unity of direction (Tawhid), clarity of goals, prevention of misconduct, and of equality

between people”.

Iman works as a shield that restrains from all bad behaviors and lights our mind to

recognize virtue, good values and morality (Mohsen, 2007). Hence, Iman (belief in

Allah) is to follow the right path that has been set by Allah (SWT) and avoid all that has

been forbidden, that is staying away from all deviant behavior in workplace.

Rituals (Ibadat)

Muslims are directed as well as encouraged to offer prayers in congregation to improve

their social relationship (Mohsen, 2007; Kamil, 2012). A prayer offered in congregation

improves friendship, brotherhood and unity among worshippers (Mohsen, 2007; Kamil,

2012). Al-Gazali (2004), explains that prayers restrains a believer from all wrongdoings,

directing them towards morality and goodness. Further, Kamil (2012, p.111) affirms that

“Prayer comprises of “doa” which brings “barakah” and ease stress”.

Rituals (i.e. prayers pilgrimage, fasting and charity in Allah’s way) when

practiced properly help in strengthening loyalty, sensitivity and identity among Muslims

(Mohsen, 2007). Hence, “Ibadat (rituals) can strengthen the link or connection between

oneself and Allah (SWT) which brings a strong support for enjoining good and

forbidding all immoralities” (Kamil, 2012, p.111).

Repentance (tawbah)

Allah (SWT) is the Most Gracious, the Most Magnificent, and the Most Merciful. One of

the key attribute of a Muslim is to ask Allah (SWT) for His forgiveness and His mercy

(Mohsen, 2007; Saleem, 2009). “Tawbah entails two conditions. First is, that the person

should accept his/her own shortcomings, and second is that he/she should promise never

to recur those mistakes again. These two conditions involve self-audit and seeking

feedback and result in self-awareness and self-improvement” (Mohsen, 2007, p.107).

One of the distinctive facets of a good Muslim is that he/she would positively

welcome feedback and acknowledge his/her deficiency (Al-Helali, 2000; Kamil, 2012).

Notably, by doing Tawbahone can ease the problems of life caused by the sins

committed. Therefore, by asking Allah (SWT) for forgiveness (Tawbah) an employee can

cleanse him/herself from the sins he/she has committed in a workplace, leading to

achieve organizational financial and strategic objectives (Kamil, 2012).

Frequent Remembrance of Allah (dhikrullah)

One of the key attributes of a Motaqeen is the frequent remembrance of Allah (SWT) in

their hearts, minds and tongues. Because of its key significance, Dhikrullah has been

mentioned in a number of places in the Quran. In Quran Allah (SWT) says;

“Surely, Muslim men and Muslim women, believing men and believing women, devout

men and devout women, truthful men and truthful women, patient men and patient

women, humble men and humble women, and the men who give sadaqah (charity) and

the women who give sadaqah, and the men who fast and the women who fast, and the

men who guard their private parts (against evil acts) and the women who guard (theirs),

and the men who remember Allah much and the women who remember (Him) - for them,

Allah has prepared forgiveness and a great reward” (Quran, 33:35). Kamil (2012, p.114)

explains that “Dhikrullah entails the continual remembrance of Allah (SWT) by an

employee whilst at the workplace in order to strengthen the bond with Allah (SWT)

which will lead to receiving a divine intervention from Allah (SWT) in the decisions one

make in the workplace”.

FIGURE 1………………………………………..

Mohsen (2007) avows that Islamic social responsibility is the responsibility to

one’s self and to other human beings and nature at large. For this research, Islamic social

responsibility is defined as actions and behaviors that Muslims execute and carry out in

an organization that results in respect, harmony, justice, integrity and development of

people and society with the realization of achieving forgiveness and pleasure of Allah

(SWT). The components and dimensions (can be seen in figure 2.7) of Islamic social

responsibility as discussed based on the study of Mohsen (2007) and Kamil et al. (2011)

are explained as follows;

Patience

One of the most vital traits of a believer who possess Taqwa is patience (Kamil et al.,

2011). Patience helps an individual not to be upset or frustrated when facing events that

might seem as negative or not in his/her favor. In fact, patience brings hope for a better

and bright future (Mohsen, 2007). In Quran Allah (SWT) says;

“Good and evil are not equal. Repel (evil) with what is best, and you will see that

the one you had mutual enmity with him will turn as if he were a close friend. And no

one is blessed with this (attitude) but those who observe patience…” (Quran, 41:34-35).

Kamil (2012) states that those who possess patience are satisfied with what all

Allah (SWT) has blessed them with, may it be more or less. He further affirms that such

people are always motivated to work towards reducing hardship (Kamil, 2012). Hence,

“patience is an act of committing oneself to enjoining right deeds and forbidding the evil

in line with the Shariah, and enduring hardships for the sake of Allah (SWT) which one

goes through in the hands of the organization and co-workers whiles putting up the best

to develop the organization” (Kamil, 2012, p.114).

Emotional control

When an individual experiences feeling of anger his/her physical strength increases,

decreasing their spiritual strength (Mohsen, 2007). Mohsen (2007) and Kamil (2012) state

that when a person is in a state of anger, his/her intellectual level along with the power of

reasoning fades away. They accept unjustifiable augments and acts, so much so that their

tongue, hands, feet and the other parts of the body can get abusive (Mohsen, 2007; Al-

Amar, 2008; Kamil, 2012). In particular, by controlling anger one can avoid all abusive

remarks and actions that later one may regret or be ashamed off. Therefore, “controlling

anger refers to the capacity to control oneself during hardship and being satisfied with

conditions at any particular moment in the organization” (Kamil, 2012, p.115).

Forgivingness

Forgiving the faults or mistakes of others establishes peace, harmony and tranquility,

leading to satisfaction in the heart (Mohsen, 2007; Kamil, 2012; Kamil et al., 2011).

Allah (SWT) states in Quran; “Good and evil are not alike. Repel evil with what is better.

Then he, between whom and you there was hatred, will become as though he was a

bosom friend” (Quran, 41:34). Mohsen (2007) affirms that fear Allah (SWT), good

intentions towards other individuals, soft hearted and forgiving to those who have hurt

them, and feeling happy on others success, describes an individual who observes

forgiveness. Hence, “forgivingness refers to tolerating and leaving the burden of guilt and

reciprocating evil with good towards those who have offended them in order to obtain the

good pleasure of Allah” (Kamil, 2012, p.116).

Justice

As mentioned earlier, justice in known as “Adl” in Arabic language, representing equity,

fairness, justice and balance. The concept of Adl in Islam is very comprehensive and

entails equality, justice and equity in all the deeds and actions observed by an individual.

Fairness, equity and justice must be ingrained in a Muslims behavior when it comes to

making certain comments or passing judgments, handling of responsibilities either it is

official or family, dealing and treating family members, friends, relatives, strangers or

enemies. Hashim (2011) affirms that Muslims are repeatedly reminded in Holy Quran of

carrying out trade with honesty and justice, as well as being equitable and fair in

distribution of wealth in the society. In Quran Allah (SWT) states “And O my people!

Give just measure and weight, nor withhold from the people the things that are their due”

(Quran, 11:85). Therefore, “Justice refers to taking actions relating to treating others

fairly in interactions in respect of rights and responsibilities” (Kamil, 2012, p.117).

Fulfillment of covenant

The fulfillment of covenants is an essential personality trait for a Muslim (Kamil, 2012).

In Islam, Muslims are strongly encouraged to fulfill their promises even if they promise

their enemies (Mohsen, 2007; Kamil, 2012). Kamil (2012) affirms that fulfillment of

covenants is seen as being punctual to ones work, fulfilling promises with colleagues, and

performing ones job with full devotion as agreed while accepting the job in the

organization. Hence, “fulfillment of covenant implies maintaining the intention and

taking certain actions in order to fulfill the promise or covenant one has committed

himself with” (Kamil, 2012, p.118).

Guarding chastity

Protecting private parts of the body and restraining from all shameful acts is among the

key characteristics of a Motaqeen (Kamil, 2012). In Quran Allah (SWT) says;

“Successful indeed are the believers......those who guard their chastity (i.e. their private

parts from illegal sexual acts)....These are indeed the inheritors. Who shall inherit the

Paradise. They will dwell therein forever” Quran (23:1-11). As discussed and highlighted

in the literature, sexual harassment is of a major concern for today’s organizations

worldwide. Kamil (2012) affirms that for Muslim employees it is completely against

religious principles, values and ethics to have sexual relations beyond wedlock, as such

acts are highly disliked by Allah (SWT) and leads to serious and severe consequences.

Therefore, “guarding chastity refers to the strive to effectively manage ones relationship

with the opposite sex in the organization in such a way that it will not lead to sexual

harassments, illegal sexual acts/relationships and all kinds of sins, for the sake of seeking

the pleasure of Allah” (Kamil, 2012, p.119). .

Sadaqah (Charity)

Ahmad (2008) avows that charity in Islam is sharing of valuable advice, saying kind

word, doing service, sharing knowledge as well as giving away materialistic things or

objects. A believer (Motaqeen) who gives charity does not only feel satisfied but also

experiences fulfillment and happiness in their life (Al-Helali, 2000; Mohsen, 2007;

Kamil, 2012). By giving charity a believer reduces his/her sins and fills his/her soul with

kindness and compassion (Mohsen, 2007; Kamil, 2012; Ahmad, 2008). Importantly,

spending in Allah’s (SWT) way helps a Motaqeen to cleanse their soul as well as

improve their behavior (Mohsen, 2007; Kamil, 2012). Hence, “sadaqah refers to

spending ones wealth, property, time, effort, knowledge, or anything else to others who

are in need, as long as the need satisfies the condition of being congruent with seeking

the pleasure of Allah” (Kamil, 2012, p.116).

Integrity

Kamil (2012) affirms that integrity is an essential facet required in today’s organizations

for building trust and confidence. With high level of trust and confidence employees can

give their best to their jobs or organization (Mohsen, 2007; Kamil, 2012). As asserted by

Al-Tareeq (1997), it extremely significant to increase the level of trust among employees

as it can help creating a strong relationship among seniors and coworkers. Further,

Hassan (1995) states that as a Muslim one should live an exemplary life so that others can

learn and follow to be successful in an organization. Hence, “integrity refers to the act of

committing oneself to establishing healthy relationships via trust, with co-workers,

superiors and subordinates in ways that it will strengthen the bond of brotherhood in the

organization for the sake of Allah” (Kamil, 2012, p.118).

Truthfulness (Honesty)

Truth is one of the key concepts in Islam. The Prophet Muhammad (PBUH) said “that

truthfulness leads to righteousness, and righteousness leads to Paradise” (SahihBukhari,

Al Hadith, 75). Truthfulness is exhibited by saying what is right/true and being honest not

only in personal relationships but also while interacting with others (Kamil, 2012).

Love of family

Love of family is an essential personality trait for a Muslim. In Quran Allah (SWT) says;

“And those who pray “Our Lord! Grant unto us wives and offspring who will be the

comfort of our eyes and give us (the grace) to lead the righteous”. Those are the ones who

will be rewarded with the highest place in heaven because of their patient constancy;

therein shall they be met with salutations and peace. Dwelling therein how beautiful an

abode and place of rest!” (Quran, 25: 74-76). Hence, “love of family refers to taking

actions to effectively manage the work-life balance such that one effectively takes full

responsibility of the family’s necessities and happiness whiles remaining steadfast to

achieving organizational goals and objectives” (Kamil, 2012, p.120).

As highlighted earlier, Mohsen (2007) in his study empirically tested the relationship

between Taqwa, Trust and Business Leadership effectiveness. It was found that leaders’

level of Taqwa and trust influence the leaders’ effectiveness. Likewise, Kamil (2012)

studied the Western OCB framework and further improved it in the light of the Islamic

heritage (Quran and Hadith) and established the need for Taqwa serving as antecedent of

citizenship behaviors from the Islamic perspective. The current studies retains all the

components of Taqwa used by Mohsen (2007) and Kamil (2012), despite some of the

components were not found significant in the context of their studies. All the components

of Taqwa are retained to ensure that the Taqwa can receive comprehensive treatment in

this study. In addition, this study uses Taqwa in a new framework to investigate its

relationship with workplace deviance. As of now, no such study has been conducted.

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