Islamic Human Resource Management in Gulf Countries:
A Literature Review
AMGAD S. D. KHALED1*, NAJAT SHAKIR MAHMOOD2, FOZI ALI BELHAJ3
1Management Information System, Aljanad University for Science and Technology, Taiz, YEMEN
2Business Management, Bilad Alrafidain University College, IRAQ
3Faculty of Business Studies, Arab Open University, KINGDOM OF SAUDI ARABIA
*Corresponding author
Abstract: -This paper explores the nature and substance of Islamic management practices in Arab countries. It
also examines the impact of globalisation on multinational (MNC) companies operating in Islamic countries.
Understanding Islamic management principles helps build a more suitable model of best practice management
in Arab and Islamic countries. The study argues that reverse management skills delivery by MNC managers is
crucial to successful human resource management in host countries. It adds to the comparatively limited
literature on Islamic management by presenting issues critical to advancing Western Islamic management
systems. It concludes that the incompatibility between global integration and local obligations is a key reason
for the lack of progress in most Arab and Islamic countries.
Key-Words: - Islamic Human Resource Management, Quran, Human Resource Management, Arab World,
Islamic Principles.
Received: June 19, 2022. Revised: December 28, 2022. Accepted: January 29, 2023. Published: February 28, 2023.
1 Introduction
Human action is a blend of intellect and
consciousness. This is an attempt to distinguish
between the Western and Islamic views on the
topic of discussion. Companies that follow the
same business concepts in different countries profit
from them in their respective countries in
compliance with legal, political, and social norms.
There are multiple Islamic and Western customs
and traditions. Business practices and health
regulations are also integral to regional
environmental protection. Companies are
standardised, identical, and distinct in a given
culture because they are identical and distinct
within that society, [1]. In [2], it is suggested that
culture is characterised by highly distinctive values.
The study examined national culture in many
countries and found five factors that reflect the
greatest gaps between workers. The role of
individual factors in the disparity is necessary.
However, there is an overlap in how the two parties
influence each other. In general, there are more
common characteristics, such as shop floor
architecture, hierarchy, job sharing, working, and
information gathering. Nevertheless, certain aspects
are more culturally focused, such as human
resource management (HRM). HRM is important
in selecting the person to deal with various social
repercussions. In countries where Islam is a
dominant religion, Islamic principles have been
observed in HRM. This paper addresses the role of
human resources in any organisation, detailing the
most important aspects of its operation. Two topics
have been dealt with in detail: human capital
organisation and the Islamic emphasis on HR
management.
1.1. Human Resource Management
Several scholars have acknowledged HRM as a
means of enabling organisations to manage skills,
motivation, and capacity building. The concept
refers to the purpose of organisational goals,
strategies, and tactics for the collection, growth,
promotion, and management of the people in the
organisation. In [3], a description is presented of
how people build and develop their personal
growth and autonomy. The researchers in [4] & [5]
explain HRM as a framework for hiring workers,
health security, equity, planning, study, and
compensation. HRM requires organisational
practices to ensure that its contributes efficiently to
fulfil the employers’ objectives, [6].
Human resources are an organisation’s greatest
assets and a central component of its sustainable
competitive advantage, [7], [8], [9]. HRM aims to
achieve organisational and individual goals for the
most successful and productive use of human
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resources. [10], [11], [12]. The HRM monitoring
staff’s work is controlled by their managers, [3].
“The nature of HRM has changed from being
reactive, prescriptive and administrative to being
proactive, descriptive and managerially active in
Western developed economies.” [13]. It is
concluded in [3] that HR work can be classified
into three policy areas: skills, opportunities, and
effort. The study divided HRM into several areas,
including employee growth, compensation and
employee involvement.
2 Literature Review
In Islam and Manager, [14] discusses Islam’s
significant and essential contributions in diverse
areas of life. In terms of leadership, he has
pondered upon the qualities of a good Muslim
leader. In [15], the writer explained the importance
of Islamic ethics for business and administration in
his book ‘Ethics in Business and Management:
Islamic and Conventional Approaches’. According
to [16], Islam is promoted as a way of life - unitary
and complete, wherein moral and ethical recovery
and socio-economic recovery can occur. The
researchers in [11] & [12] demonstrated the
willingness of different Muslim countries to apply
Islamic rules and guidelines to the Muslims’ way of
life, including their economic conduct. The
principles and beliefs of the working environment
are defined by [13] in terms of Economic effects of
applying Islamic principles to Muslim societies,
Islamic revival in Asia, and human resource
management. To expand the decision-making
process according to Islamic principles, [16]
attempted to create a dialogue on the Islamic
perspective of corporate governance. The goal of
this paper is to comprehensively discuss corporate
governance in a religious context.
3 Islam and Management in Arab
Countries
The impact of culture, politics, Islam, tribalism,
state power, and Western influence on governance
is also recognised in management studies on Arab
countries, [17]. About 300 million Muslims live in
22 Arab countries. The oil-rich Gulf States are
relatively more prosperous and economically
stable, and expatriates, Western education,
information, and technology rely heavily on their
economic growth and prosperity. In addition, Arab
countries, particularly the Gulf States, have
extended their wealth and openness to education
and practical management practices in Europe and
the United States.
Some Gulf managers hold higher education degrees
than their US, UK, French, German, and Japanese
counterparts. Moreover, Gulf managers receive
more management training annually than American
and British managers. Western management is
widely regarded, and many Western managers and
professionals are educated in one way or another.
Arab leaders and business people believe in
creating a bridge between societies and a deeper
understanding of each other’s culture by
incorporating Western education. Certificates are
often awarded to graduates from Western
universities or institutions in some Middle East
countries.
In the Arabian Gulf region, several large business
organisations, educational institutes, and training
providers offer management qualifications
accredited by the National Examining Board for
Supervision and Management (NEBSM),
headquartered in the UK.
Globalisation is high and affects the adaptation of
local workers in the Arab world to the West. The
free market economy of most Arab countries,
together with capital accumulation, has resulted in
excessively high consumer investment, over-
ambitious ventures, an emphasis on training and
growth, and a prevalence of people who consume
much more than they generate. This has led to the
unfair dependency of large multinational
companies on goods and services produced and
sold. Most Middle East countries have become
large-demand markets for world market farmers.
The spread of capitalist management practices and
ideas in all aspects of life is evident: the rising
presence of multinational corporations, increased
Western exposure of local workers, the number of
migrant workers, and even the influence of Western
political and military operations, [18], [19] & [20].
It is argued in [21] that the MNCs should
categorise the areas of tension and uncertainty (e.g.
religious or political issues). Members of the
MNCs must be able to adjust their actions and
recognise contradictions between them and the
Arab people, particularly in matters that uphold
Arab values, such as the pillar of faith, respect for
the elderly, and respect for family confidentiality.
In Islam, there are mixed opinions on imperialist
regimes (Stone, 2002). The technological
revolution has been pursued more vigorously in
poorer nations, such as the Middle East states.
However, the problem of industrial and trade
rivalry remains a global one.
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Moreover, Islam is more than just a religion; it is a
well-rounded way of life that incorporates
economic and social aspects, [25]. The ultimate
aim of the Muslim is to strive for a stable and
prosperous world through the guidance of the
Almighty God. According to Islam,
1. “all wealth and resources are owned by
God;”
2. “humans manage God’s wealth and
resources as trustees of God”; and
3. “Those most loved by God are those who
are most pious, helpful, and useful to
other creatures, including humans, animals,
and the environment.” [17]
Islamic management was derived from these socio-
economic and theological principles.
4 Principles and Values of the Islamic
Management System
Prophet Mohammed was the first precept of the
Islamic government developed in Medina, Saudi
Arabia. This form of management has been an
integral part of an organisation with its focus on
simplicity. As he consulted and accepted the advice
of his associates on matters not explicitly set out in
the Holy Quran, Shura, or consultation, was a
central feature of the administration of the Prophet.
He had a council that was knowledgeable and
experienced in the decree. Successors, who worked
as a consultative and voting body, formed
jurisprudential regulations upholding Islamic
traditions and considering the Prophet’s examples
to be issued for Muslims outside Arabia, with Islam
spreading to the South and North, East and West.
The system of administration in the Muslim
dynasties and empires became increasingly
complex and less organised.
Urban Muslims have neglected important
government institutions in the areas where they
live. Islamic history and Islamic finance have
gained much attention in recent years.
The role of Islam is derived from the teachings of
the Holy Quran, as found in the life and words of
the Prophet Muhammad. Several verses of the
Quran speak of goodness, honesty, and justice and
encourage people to learn new skills and help
themselves and society. Islam puts great emphasis
on cooperation and consultation, [22]. Management
is a requirement for Islam, which is appropriate in
most cases. Without jobs, one’s life is meaningless
and focusing on economic activity is necessary,
[23]. Jobs are necessary for those who are skilled,
hard-working, and creative, [24], [11] & [13].
The target (Nya): Any action in Islam
should conform to its intentions. “Action is
recorded as intended, and a person is
rewarded or punished accordingly.” [13].
The individual has free will and is
responsible for social change. The Quran
(13:11), for example, has this effect on the
management of human resources
employees should not be punished for
making unintentional mistakes.
When a person is filled with Taqwa, they
refrain from an unfair action, and order
their soul to leave from Ammara, the
primal process with animals, Lawwama,
where man is conscious of evil and the
battle of good and evil in a quest for
repentance, to the higher level of the
Mutmainna.
Ehsan has various definitions: alms,
perfection and transformation, pardon,
absolute faith, and, particularly, good
deeds. It is an unwavering task to seek
God's satisfaction and adoration and allow
the individual to do well without human
supervision.
Justice (Adl) is a virtue that everyone
should cultivate, including managers and
subordinates (Wilson, 66; Wilson, 2006).
Underlining God’s testimony as evidence
of fair trade, it is said, “please do not let
other people’s indignation turn into error
and turn away from judgement” (5:8).
Justice should never be under the pressure
of personal or other interests.
Trust (Amana) is a fundamental trait in
social relations, as all people in society are
responsible for their actions, says the Holy
Quran. “Do not betray God and the
Apostle’s confidence or deliberately
misuse the stuff entrusted to you” (8:27).
Trust leads to collaboration and power
transfer to employees (13). The head is an
‘ameen’ or trustee who needs to respect the
confidence that superiors and subordinates
have offered him/her. Any manipulation or
exploitation of resources is referred to as a
lack of trust.
Sedq (or Sedak) means that we do what we
know best. Islam has forbidden lying or
cheating in all situations. The Holy Quran
contains many passages which emphasise
the values and ideals of reality. Personal
feelings, which may keep them from taking
care of others in the right way to justice, do
not influence managers and dependents.
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The vision of self-improvement (Etqan)
demands an endless search to improve a
person to do something about themselves.
The unceasing effort to improve inspires
individuals to work harder by learning new
abilities and skills to improve the quality of
their products and services. This
significance is connected with passion and
perfection (Alfalah).
To maintain honesty and loyalty (Ekhlas) is
a spiritual duty for all Muslims to keep
promises, [25]. It is a sin to refuse
deliverance deliberately. It is not Islamic to
break one’s word. Honesty promotes
confidence and trust in a business and
creates a group of trustworthy laborers and
cooperation between employers (Quran,
5:1).
A Muslim leader is required to inform and
consult others before taking action. Core
leadership principles in Islam are employed
in discussions and guidance. In the absence
of a specified document, consultation or
shura is the right way to look after worldly
topics.
Patience is Eman’s highest level (belief in
the unity of God and in the messenger
Mohammed’s prophethood). Patience and
humility go hand-in-hand at the
organisational level. Patience in decision-
making decreases the likelihood of
mistakes and increases the chances of good
negotiation.
In what way are the above principles and values of
Islamic management in Arab countries practiced?
The answer is, “Arab managers explicitly advocate
such principles because non-Islamic traditional
standards and values and Western management
practices and theories influence management in
general and HRM in particular” [Reference], as
explained next.
5 Methodology
This paper addresses the Islamic interpretation of
HRM. Islam teaches us to treat our most important
possessions properly. Thus, for a Muslim manager,
it is not only important to work with ethical
obligations but also to please God (Allah). This
paper is based on secondary data from books,
newspapers, and the internet. From an Islamic
viewpoint, an outline of current HRM and HRM
facets was created. The framework is presented in
five wide range categories, including Islam and
Work, Islam and Management Dimensions, and
Islam and HRM practices.
6 The message of Islam
The Arabic word Islam, coming from the source
word which itself means peace, refers to peace
through obedience to Allah and abiding in His will.
(Scripture of Islam).
Allah revealed the Qur’an some 1400 years ago to
Prophet Mohammed (s.a.w.). Islam is not an
organisation made by humans for Muslims. Thus,
its practitioners’ actions directly reflect Heaven’s
will. Many Muslims perceive Islam as a fatalist
religion. However, the Qur’an states that people
have a choice in the outcome of their actions. God
gave them the Quran and his practices, which is
one of the most significant aspects of their lifestyle
and ways of thinking, [13].
6.1 Social Values
All human values are based on the fundamental
idea that every person should achieve the greatest
degree of success and self-love. The Quran
highlights the differences in culture, tradition,
language, money, etc., in the social framework
(30:23). There is no privilege of tribal or state
citizenship over other peoples. Correct life is the
only reason for any greatness in the eyes of the
heavens (49:14).
Islam recommends keeping workers in good health
because they are our brothers, giving them
appropriate clothing, and, if they are given a hard
job, helping them perform it. The workers' salaries
should be paid ‘before the sweat dries on the body’
(Maja, n.d.). Young people should love and take
care of older people, and older people should be
taught to treat the younger with kindness.
6.2 Economic Values
In the economic field, Islam's fundamental
principle is to say that God owns everything
(2:108, 3:190). Man is the vicegerent of God on
earth. The main purpose of the Islamic economic
system is to ensure that wealth is widely and most
inclusively shared by existing institutions and by
moral exhortation. Capital has to be shared, not
kept by the wealthy (59:8). Islam has upheld the
aspects of individualism and the plurality of
strengths and advantages (4:33). It does not
approve the allocation of capital due to “Allah’s
favour” (16:72). If funding for work, effort, skills,
and talent is limited, this would not only have a
negative effect on programmes and companies but
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would also adversely affect the advancement of
students. This is why national policies have always
proclaimed equal pay for equal work but have
never been maintained because of the difference in
“skills, abilities, and expertise” involved in
business activities. It has been adapted for use in a
wide variety of different areas. For this reason, the
Islamic economic theory of proportionate
mechanical creation incentives will not be
abandoned. Otherwise, it would prevent society
from being developed culturally and spiritually,
[26].
The prohibition of ‘interest loans’ is another strong
attraction of Islam. Riba is discouraged because the
money is drawn into a narrow circle, and
humanitarian initiatives are limited to others
(2:281).
Fig. 1: Islamic Principles of HRM
7 Islam in Different Nations
The Islamic Republic of Iran declared to respect all
of the mentioned political and economic
institutions, including the media, the arts, civil
society organisations, the armed forces and the
private sector, [13] & [15].
The important thing to remember about Islamic
nations is that some differ from others in different
aspects. Such disparities can be found in the global
sector as well as in social life. For example, in
some matters, Saudi Arabia strictly observes the
rule of the Holy Law, while in other areas, Turkey
has adopted a different course of action by adopting
secular laws. The significance of women in society
is well known by society at large, [13] & [17]. The
Malaysian government is committed to making the
country an Islamic nation, allowing companies to
manage their staff per Islamic principles.
Women in Saudi Arabia were unable to drive their
own cars. According to [26], most women (as
owners) work in the retail sector. Teaching is a
profession for men, and it is rather difficult for
women to find jobs outside their native regions. In
this patriarchal society, to be allowed to travel,
women are supposed to have it in writing by their
husbands or fathers.
In the case of Kazakhstan, as it got independent
from Russia, the possibility to revive and replace
“Russian-communist culture with its old, more
patriarchal, Soviet-dominated culture, a change in
women’s perception of their status at work and in
society, and, in the short term, the chance for
women to recover as they had before is at least
dubious.” [27].
In [13], insightful information about women
working in Iran has been provided. Women and
men are kept separate for worship, public transport,
etc. Iranian women do well in many parts of public
life, including Arabian women in Saudi Arabia and
the Gulf States. About 95% of girls attend primary
schools in the country.
The experience of different Iranian managers in the
past influenced [28]. It was uncovered that the
Iranians naturally treat their supervisors as friends,
sisters, or mothers. The management positions of
‘social’ and ‘teachers’ are an important part of the
family relationship; they often participate in private
life and sometimes make them feel familiar.
People’s Rights
(Huquq al- 1Ibad)
Fulfilling the contract
(Ifa al-`Aqd)
Fair Compensation
(Al- Urjah)
Cooperation (Al-
Trust and Honesty
(Al- Amanah& Al Ikhlas)
Brotherhood and
benevolence (Al-
Ukhuwwah and Al- Ihsan)
Islamic Principles of HRM
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Malaysian organisations were examined in [29].
Islamization in the country is introduced and
conducted to integrate Islamic ideals in all sectors
of society. The agency gives its employees free
loans in compliance with the teachings of Islam for
buying cars, shopping, or wedding ceremonies.
According to Raheem, the recent changes in local
population dynamics, the increase in demand for
talent, evolving aspirations of young people and
women, and the limited use of flexible and secure
talent management approaches make it more
difficult for organisations to grow and nurture
talents. The convergence of systemic and
organisational factors in the Middle East has
increased stress in companies in the region.
During the last decade of the past century,
considerable research was done on women in
management in Middle East countries. For
example, research on the work-life balance of
western migrants was conducted by [21], and the
retention of female talent in the Gulf of Hormuz on
job success/patrons and work-related
leisure/recreation is another significant study in
[13] & [17].
8 Islam and Work
Islam is a way of life far more than mere faith and
clearly describes how a believer adheres to religion
in practice. In “Islam and Employment,” the article
illustrates the employer’s or employees’ obligation
to fulfil their duties. The more dedicated one is to
faith, the more attentive they are to their work.
According to Islam’s guidelines, an employee
justifies his wages and well-being in more trustful
observance of his working conditions and is a role
model both for believers and non-believers.
According to [30], the main Islamic virtues, are
nobility, modesty, self-control, good appearance,
abstinence, loyalty, faithfulness, and integrity. This
will inevitably impact the management and morals
of employees.
Work-related properties are described in [28] as the
following:
Equality before God
Individual responsibility in the sense of
collaboration with others;
Employees should be influential with
dignity and honour;
The equity theory to be observed;
The appreciation of personal choices and
fatalism;
Advisory at all decision-making stages.
The manipulations popular in the contemporary
business world must be resisted to streamline the
HRM with Islamic culture. If managers wish to be
good in all realms, the world and hereafter, they
must pursue the will of Allah and messages from
Prophet Mohammed. Below are the few areas that
should be tackled for a successful HRM framework
from an Islamic viewpoint.
9 Characteristics of Good Managers
from the Islamic Perspective
Business owners depend on increasing incomes in
the developed world. Many people have lost their
direction in the world owing to materialistic
accumulation. Once freed from the mystery, one
can better view the environment. You should also
know that your material possessions are not
forever. In the eyes of believers, good deeds will
last forever. The ultimate aim of every Muslim is to
please God through the divine guidance of the
message of Allah and Prophet Muhammad.
Motivated leaders express goals, set targets,
consult, appreciate followers, and treat them with
respect, humanity, and fairness. When a person
lacks confidence, they may make others
uncomfortable and disrespected. Nafs Lawwamah
believes that work is challenging, highly rewarding
and fun. Nafs Mutmainnah brings Allah’s pleasure
because it frees one from fear, [31].
A believing person is supposed to possess positive
characteristics, as laid out in one of the teachings of
Prophet Muhammad (Bukhari, n.d.). The manager
must be strict but not aggressive, sluggish but not
weak, and caring but not astounding. According to
tradition, goodness is a strength. Therefore,
managers, employees, consumers, or suppliers
should be kind enough to others (Muslim, n.d.).
Islam promotes good business practices and the
right to equal opportunities. This requires a
dispersed decision-making organisation and
advisory decision-making. These factors are
necessary components of management quality,
which allow management to be based on trust.
Cooperation, perseverance and family unity can
increase a company’s productivity, [13] & [28].
Managers must trust themselves since trust is a
moral imperative in their social, political, and
economic lives, [32]. Allah advises that we give
our allegiance to those who owe us because they
are weighed down by debt (4:58).
Equally, serving people is an attribute of ethical
entrepreneurship. Therefore, Islam emphasises
justice in society, [32]. The faithful believers are
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rewarded generously on the Day of Judgement
because they have walked faithfully with Allah:
“He forbids all shameful acts, injustices, and
rebellion, and teaches you to be ruled.”
10 Islam and HRM Practices
10.1 Islam vis-a`-vis Recruitment
When advertising is opened, several businesses
offer a notice that only individuals of a specific
class, colour, or sex can apply. In certain instances,
however, the undesirable can do the same job with
equal or even better results. Often ads convey the
skills of a certain applicant and possibly the
individual who attracts the HR manager. Such open
benefits, which do not give deserving applicants a
chance, are harmful to the viability of the business.
The Islamic way of life does not promote
favouritism in recruitment because it violates
ethical principles of justice and infringes a contract
with the employer to ensure the profit of the
employer and the interests of all employees in the
business (Huquq Al-'Ibad). People don't have to
become favourites in the recruitment system.
“Allah commands righteousness, good to children
and relatives.” (16:90), [33].
10.2 Islam vis-a`-vis Selection
During selection, the risks of bias are
comparatively higher when the protocol allows
subjectivity. There is no standardised screening
process, and unconstructed questions are required
to conduct interviews. That is why many nations
have legislation to enforce the method of choice.
The US Civil Rights Act stipulates that all tests
used during or in support of decisions must be
confirmed. However, these laws and regulations do
not guarantee fair treatment and ethical conduct.
Such favouritism is not permitted in the Islamic
system since Islam promotes impartial actions,
[34].
10.3 Islam vis-a`-vis Training and
Development
Organisations should support their staff through
training and learning opportunities to gain new
skills and expertise. This raises the morale of staff
and gives employees more job opportunities. The
Islamic Ethical Structure obliges all to be aware of
knowledge, which refers not only to basic Islamic
knowledge but also to the knowledge and skills of
the profession needed to fulfil the contract with
one’s employer. Islam thus emphasises the dual
principles, moral consistency, and the professional
efficiency of the staff (Sadeq, 1990).
10.4 Islam vis-a`-vis Performance Appraisal
Performance assessment measures the performance
of a person’s job. If this is not done effectively,
efficiency diminishes, and resentment arises. To
prevent this, employees should be paid well to let
them know that they need this assessment because
that’s important for the company. Those who do
not do well should be advised that their goals are
more difficult to achieve. The poor conception of
assessment procedures, such as quantitative
categories of evaluation issues, leads to unequal
judgement and, in certain situations, the dismissal
and unfair promotion of some staff, [35], [36] &
[37]. These partial decisions run counter to the
ethical principles of justice, fairness and human
rights and are not part of the Islamic system.
10.5 Islam vis-a`-vis Compensation and
Wages
An ethical problem may arise when a labourer is
exploited for unpaid gain. Wage and promotion
preferences may also raise issues, [38]. The mere
relationship between demand and supply power
cannot lead to a fair and ethical pay standard in a
labor-rich society but can lead to undue
exploitation of workers. Figure 1 demonstrates
Islamic ethical principles for managing human
resources by which compensation is equal to the
effort made by the employee. “Woe, those who
deal with fraud, who are able to measure their full
value when they receive it from others, but give
less when they are given in measure or in weight,
according to the Principle of Fair Compensation.”
(Al-Uhrah).
Moreover, the Islamic system often requires a
careful and fraternal system (brotherhood) when
payment is made. Companies should create a
compensation policy that allows their employees to
meet their basic needs and a quality of life similar
to the employer’s, according to their maximum
employee contribution, [37]. This should be done
to keep with Muslim Brotherhood’s ethical
principles (Al-Ukhuwwah and Al-Ihsan) and equal
pay. No bias can be shown in wages and promotion
because these policies are contrary to the Islamic
values of democracy, justice, and equality (4:29,
5:8). Man has been made the vicegerent of God on
earth. God made a distinction between the poor and
the rich in this world. According to the heavenly
message:
“Mankind! We created you into nations and tribes
so that you can know one another (not that you may
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despise each other). The fairest of you in this world
goes to heaven” (Surah Hujurat, 13). “Gracious is
God to His servants: He gives Sustenance to whom
He pleases.” (Surah Al-Shura; 19). Many countries
in the region have been focusing on developing
their economies to reduce the number of outsiders
due to the difficulties in finding workers, [39], [40],
[41] & [42].
Table 1. Evidence from Previous Literature
Source
Key findings
[43]; [44]; [45]; [46]; [17]
Economic development in the area is sluggish, and a number of
factors can be due to it:
The so-called surplus of natural resources (over-dominance of the
oil industry in oil-rich countries), systemic imbalances, weak
political structures and political reforms,
Underdeveloped financial markets, sluggish global economic
integration, mainly dysfunctional public sectors, rising
unemployment, lack of job skills,
The powerful propensity of many locals in the Gulf State count
[48]; [49]
Emerging evidence indicates that most Middle East countries are
now focused on both human capital and organisational
development.
[50]; [51]
The oil-rich countries have made several efforts to reduce their
reliance on it, and other sectors that need skilled human resources
should be created.
[52]
Focus on the growth of blocks and the reduction of the number of
foreigners due to the pressure from rapidly rising communities to
provide their native people with employment.
[45]; [39]
Nationalisation initiatives (i.e., to reserve jobs for locals) have been
followed by several countries, e.g. Saudi Arabia, Oman, and UAE.
There are, however, significant questions regarding employable
skills and the mentality of residents who do not prefer to work in
private and lower-level roles.
[18]; [13]
Examined the influence of Islamic values, ethics of Islamic work,
and values on the region’s human resources management.
[24]; [47]
Explored the impact on the management of human resources in the
area of Islamic work ethics and Islamic values.
Islamic values and the definition of Shura (consultation, social
harmony and reverences) have been articulated in consensus
decision-making, respect for authority and age, and attention to the
welfare of workers and society as a whole for countries such as
Kuwait and Saudi Arabia.
[52]
The need for an interpersonal contact and diversity environment
system to be developed and practised to promote workforce
localisation in countries with a majority of expatriate workers, such
as the UAE.
[44]
Effective HR management issues in the public sector in the Middle
East where nepotism influence is strong.
[53]
The localisation programmes in several countries of the Middle
East region
[54]
The need for international companies and employees to respond
strongly to the local situation.
If foreign companies wish to thrive in the Middle East, they should
gain an understanding of the regional community, politics and
people.
[13]; [37]
HRM activities, namely recruitment, selection, training and
development, play an important part in the workforce
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DOI: 10.37394/23207.2023.20.47
Amgad S. D. Khaled,
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11 Discussion
At present, most Arab countries have a superficial
and excessive religious consciousness which limits
the expansion of Islamic governance. Many
Muslims in the Arab world are completely
preoccupied with Friday prayers and personal
hygiene. Islam is a lie, except for those who believe
in it, [18]. Islam is not just a religion but also a set
of principles regulating various activities, a
community, a way of life, and a culture, [55]. Islam
has a profound effect not only on economic
institutions but also on human relations, [56]. It has
become a trend at work and in the family and is an
important element for the community, [55] & [56].
It’s not common for Islamic values to take place in
the labour market and significantly impact the
country of origin. At least in some countries where
Islam is perceived and integrated, government
management practices are at odds with Islamic
teachings. In fact, autocracy and nepotism had
already been flourishing under Arab rule. These
Arab practices of the nomadic culture concerned
the structure of leadership. Principles of Islam and
Confucianism and European powers helped shape
Malaysia’s identity. MNCs who do business in
Muslim countries should keep this in mind. Ali
(2008) argues that Multinational Corporations
(MNCs) should group the regions having the threat
of conflict and uncertainty (e.g. religious and
political problems). Leaders of multinational
companies should also have leadership skills.
The present failure in Arab countries to implement
Islamic governance ideas and practices is likely
because of the lack of economic growth and
especially owing to the lack of confidence of
foreign investors in Arab states. Perhaps Western
management thinking, where many techniques are
available, makes it much more difficult to integrate
with local work practices. This article encourages
Arab managers to explore Islamic management and
managerial theories when researching Western
management concepts and practices. Both
information sets are complementary rather than
mutually contradicting. The power distribution
between the government and society is similar
across Arab countries as the Western and Islamic
political forces are similar. But more evidence is
needed to confirm this point, which could be
explored further in future research.
12 Conclusion
The administration is based on the legal order and
Sunna values. There is a framework for cooperation
among the administration of Islam. Management is
a moral, metaphysical, and physical activity
motivated by earthly wishes and rewards in the
afterlife. Employees repose trust in their employers
because of a mutual friendship between employers
and employees in Islam. Both the victim and the
suspect are accountable to God for their deeds. In
Islamic management, moral and theological
principles also play a big role in decision-making
and implementation. Western management
philosophy’s technical and material objectives are
important, but not always. Considering these basic
principles and features of societies, a mixture of
Western and Islamic regimes can be developed into
both Islamic and non-Islamic states with
dominating moral and theological sub-sets over
material rules. This paper intends to add to the
Islamic governance studies by strengthening the
West’s recognition of the Islamic governance
system. The distribution of Western rule in Arab
and Islamic countries, and the expansion of the
Islamic mode of governance in Western countries,
particularly among multinational and transnational
company managers, must be adequately managed.
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Contribution of Individual Authors to the
Creation of a Scientific Article (Ghostwriting
Policy)
Amgad S. D. Khaled carried out the theoretical
part, simulation and the optimisation.
Najat Shakir Mahmood was responsible for the
Statistics.
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Sources of Funding for Research Presented in a
Scientific Article or Scientific Article Itself
No funding was received for conducting this study.
Conflict of Interest
The authors have no conflicts of interest to declare
that are relevant to the content of this article.
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