Christianity and Workplace Ethics

International Journal of Sociology and Social Policy Human resource strategy: the Ten Commandments perspective Abbas J. Ali Manton Gibbs Robert C. Camp

Article information: To cite this document: Abbas J. Ali Manton Gibbs Robert C. Camp, (2000),"Human resource strategy: the Ten Commandments perspective", International Journal of Sociology and Social Policy, Vol. 20 Iss 5/6 pp. 114 - 132 Permanent link to this document: http://dx.doi.org/10.1108/01443330010789205

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Human Resource Strategy: The Ten Commandments Perspective

by Abbas J. Ali, Manton Gibbs and Robert C. Camp, Eberly College of

Business & Information Technology, Indiana, University of

Pennsylvania, Indiana, PA 15705, USA

Pennar (1999) asserts that in the 21st century nothing will likely

weaken the tidal pull that religion holds for most humans. Similarly,

Simpson (1991) argues that religion is a major ingredient that must be

taken into account in order to understand the evolution of the

contemporary global situation. He indicates that the oneness of the

world is embedded in the story frameworks of religions.

Simultaneously, these religions reflect the thematic disunity of the

world. In the era of globalisation information technology eases and

economises communications, thereby making information available to

a wide range of the population in almost every corner of the world. In a

connective and interdependent world, therefore, religious principles

may be transmitted and conveyed to adherents consistently and

effectively. In addition, published materials related to spirituality in

life and the workplace have flourished in recent years. In the United

States, for example, publication of religious and spiritual books has

increased dramatically. Publishers, in fact, have termed the 1990s “the

decade of soul” (Rosin, 2000).

Spirituality and soul searching are not new phenomena. Over

centuries, many groups within and across cultures had experienced

religious awakening. The current search for spirituality is different,

however, from past religious revivals. It is intense and personal, and

spread across civilization, geography, and ethnicity. The current

religious revival, therefore, is becoming a global event and is mostly

family centred rather than organised religious movement. This trend

highlights the centrality of the individual and the family in the revival

and continuity of faith. It also focuses attention on general principles

that give direction and meaning to life. One of the most influential and

guiding principles is the Ten Commandments (TCs). Christians, Jews,

and Muslims each have their respective commandments. These

commandments have influence on the outlook and behaviour of

International Journal of Sociology and Social Policy 114

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individuals and groups. Scholars acknowledge the impact of the TCs

in the workplace especially on ethical conduct and decision making in

the management and business fields. The influence of the TCs,

however, has seldom been addressed directly. This is especially true in

the area of human resource management. The purpose of this article is

to highlight the centrality of human resources in the TCs and provide

perspective regarding their application for business organisations. The

focus of the article is on the TCs in the Abrahamic religions.

Centrality of Human Resources

Human resource strategy has come to play a vital role in enhancing a

firm’s competitive advantage. Traditionally, companies did not grasp

the fact that development and support of effective human resources

were crucial for success (Gannon, Flood, and Paauwe, 1999). Today,

however, this is not the case for most organisations. Companies like

Microsoft, Ford, Siemens, and Nestle realise the importance of human

resource strategies in the marketplace. This realisation is the direct

result of fervent competition; economic globalisation, and the

transformation of most of the industrial countries to knowledge based

societies. These forces accelerated change and accentuated the

necessity of speed, and alertness in the market. Consequently,

competitiveness is not sustained through access to natural resources,

but through careful cultivation of human skills and attracting, and

retaining of skilled workers. In fact, the industries of the future are all

based on brainpower (Thurow, 1999). New sources of wealth for

business organisations are the brains and skills of employees and

workers. The only hope for future survival of any company lies in the

brains of its people (Handy, 1999). Firms and nations, alike, have

come to realise this fact. For example, Andersen Consulting has

recently designed a strategy to retain highly skilled younger

employees in the face of fierce competition for talent from high tech

companies. The strategy invalues the doubling of the number of

partnerships and shortens the time needed to achieve partners status.

The firm plans to invest $500 million over the next five years and gives

investment awards ranging up to $20,000 to its talented staff according

to performance. Papademetriou (2000) indicated that Germany,

Volume 20 Number 5/6 2000 115

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Canada, Britain, and Australia have recently designed programmes to

attract high tech workers from all parts of the world to challenge US

dominance in information technology.

In the era of globalisation, knowledge workers are the real assets;

the real creators of wealth. Organisations traditionally owned

controlled capital and property. In the 21st century, however,

organisations do not own intelligence; the owners are the people who

work for the organisation. This poses a real challenge to the

“traditional” organisations’ ways of conducting their affairs. In

today’s business environment, organisations’ primary human resource

strategy is to train and educate workers; nurturing intelligence.

Furthermore, organisations recognise that knowledge workers need

their freedom, or space to think and act with less interference from

management hierarchies. In fact, for knowledge workers, making

choices and self-expression take priority. Furthermore, unlike past

centures, in the 21st century personal networking is not limited to a

specific profession, industry, geography, ethnicity, or belief. Rather,

knowledge workers consider the globe as their arena for networking

(Ali, 2000).

The TCs and Human Resource Strategies

Back in 1908, Rudolf Steiner argued that the TCs are more extensive

and general than the laws of any modern state, and have validity

independent of their time and place. He further suggested that the TCs

are held to be universal and people are conscious of them as having the

same effect as any modern legislature. Adherents to the three religions

in this study: Christianity, Judaism, and Islam are committed to the

TCs as moral and ethical guidelines. Individual commitment stems

from a belief in the power of the TCs message and in submission to

God. That is, their commitment is personal and is neither required nor

codified by any law.

In these three religions, the TCs are stated in general terms. More

importantly, the focus of their instructions is on both the individual and

the group. They recognise the necessity of group cohesiveness without

discounting the desire of the individual to foster his/her existence.

International Journal of Sociology and Social Policy 116

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Steiner (1908), indicated that, in the context of Christianity, and

Judaism, the TCs intend to strengthen the power of the individual ego.

An understanding of socio-political environment which prevailed

during the birth of the three religions, not only sheds light on their

spiritual foundations but also helps clarify the human resource

dimensions of the TCs. In the early years of Judaism, Jews were

divided into tribes and were mostly Bedouins (Steiner, 1908;

Visotzky, 1996). When they settled in Palestine they became

essentially an agricultural dependent race: peasants, settlers, cattle

breeders, and traders (Fallon, 1989). Years later when they were exiled

to Babylon (modern Iraq) “the occupations of merchant, trader,

financier and banker were introduced to [the] Jewry” (Rajwan, quoted

in Fallon, 1989, p.9). The Bedouin background may explain the

spiritual intent of the TCs. The Bedouin normally enjoy unrestrained

freedom and value individuality but within the context of primary

group interests. For Moses, there was a need to emphasise order and a

system for life. These were necessary steps for settling in the Promised

Land. Therefore, the TCs in Judaism emphasise the power of the

almighty and moral conduct without threatening the individuality

which is characteristic of the Bedouin people.

Christianity emerged in a settled and socially well-developed

community. The community was governed by the Romans. The

Roman power was based on military and centralised authority. The

Romans established strict rules and regulations. Non-Romans were

subject to enslavement and harsh treatment. In such an environment

survival and continuity were a priority. Therefore, the TCs, though

stated in general and universal terms, aimed at highlighting the

importance of moral conduct and obedience to authority; conformity

and submission were considered virtues. In addition, the avoidance of

conflict was reaffirmed more than once.

The birth of Islam was in Mecca; a flourishing trade centre in the

midst of a huge desert. The major tribe in Mecca was Quarish. There

was a rivalry between Quarish and other tribes in the region. The

Quarish tribe, however, was powerful; many of its leaders controlled

Volume 20 Number 5/6 2000 117

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trade and attracted followers via various inducements. These leaders

were simultaneously merchants and warriors. The rivalry among these

leaders was intense. Most of them were corrupt and abused the people

around them. Alliances among tribes were common but fluid. In

addition, followers’ loyalty was dynamic, it was mostly determined by

the financial and physical protection, provided by leaders to their

followers, and their perception of the leader’s relative strength. Since

most of the Arabs at that time were Bedouins, tribal loyalty was the

major factor in influencing loyalty and networking. Furthermore, the

Bedouins of Arabia detested authority but respected and accepted

power that was based on justice and generosity. Mohamad understood

social, and economic conditions of Arabia. Therefore, he asserted

certain qualities that enhance loyalty and equity.

The human resource aspects of the TCs among the three religions,

therefore, centre on loyalty, networking and the minimisation of

conflict to ensure survival and continuity. The emphasis, however,

varies for each religion. This was shaped by the social, political, and

economic circumstances during the birth of each religion. Likewise,

the universal orientations differ across each; though the universal

message is strong in the case of Christianity and Islam (Long, 1991).

Implications for Organisations

Religious foundations of human resource strategies are important but

are rarely highlighted in the literature. Human beings are, uniformly

the focus of all existing religions. The specifications of right and

wrong; reward and punishment; work and spirituality; and relations to

others and God address directly and indirectly human resource issues.

In fact, on a daily basis, people at work refer to certain religious

sayings to justify, affirm, and encourage specific behaviour and action.

Since most of the TCs have a universal message and since today’s

individual’s commitment to work and organisation is broad and

flexible certain implications stand out. These implications are

discussed below for each religion in terms of recruitment, motivation

and retention.

International Journal of Sociology and Social Policy 118

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Volume 20 Number 5/6 2000 119

Table 1: The TCs in Christianity, Judaism, and Islam*

Christianity Judaism Islam

1. Ye have heard that it was

said by them of old time,

Thou shalt not kill; and

whosoever shall kill shall be

in danger of the judgement:

But say unto you, That

whosoever is angry with his

brother without a cause shall

be in danger of the

judgement.

1. Thou shalt have no other

gods before me.

1. Do not consider anything

equal to God.

2. Ye have heard that it was

said by them of old time,

Thou shalt not commit

adultery: But I say unto you,

That whosoever looketh on a

woman to lust after her hath

committed adultery with her

already in his heart.

2. Thou shalt not make unto

thee any graven image, or

any likeness of anything that

is in heaven above, or that is

in the water under the earth.

2. Be kind to your parents.

3. It hath been said,

Whosoever shall put away

his wife, let him give her a

writingofdivorcement:ButI

say unto you, That

whosoevershallputawayhis

wife, saving for the cause of

fornication, causeth her to

commit adultery: and

whosoever shall marry her

that is divorced committeth

adultery.

3. Thou shalt not take the

name of the Lord thy God in

vain; for the Lord will not

hold him guiltless that taketh

his name in vain.

3. Do not murder your

children out of fear of

poverty.

4. Swear not at all; neither by

heaven; for it is God�s

throne.

4. Remember the Sabbath

day, to keep it holy. Six days

shalt thou labour, and do all

thy work; But the seventh

day is the Sabbath of the

Lord thy God: in it thou shalt

not do any work, thou, nor

thy son, nor thy daughter;thy

manservant, nor thy

maidservant, nor thy cattle,

nor thy stranger that is one

work thy gates.

4. Do not even approach

indecency either in public or

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International Journal of Sociology and Social Policy 120

Table 1: The TCs in Christianity, Judaism, and Islam* (continued)

Christianity Judaism Islam

5. Ye have heard that it hath

been said, an eye for an eye,

and a tooth for a tooth: But I

say unto you, That ye resist

not evil: but whosoever shall

smite thee on thy right cheek

turn to him the other also.

5. Honour thy father and thy

mother.

5. Do not murder for no

reason, anyone whom God

has considered respectable.

Thus, your Lord guides you

so that you may think.

6. Ye have heard that it hath

been said; Thou shalt love

thy neighbour,and hate thine

enemy. But I say unto you,

Love your enemies, bless

them that curse you, do good

to them that hate you, and

pray for them which

despitefully use you, and

persecute you.

6. Thou shalt not kill. 6. Do not handle the property

of the orphans except with a

good reason until they

become mature and strong.

7. That ye may be the

children of your Father

which is in heaven: for he

maketh his sun to rise on the

evil and on the good, and

send the rain on the just and

on the unjust.

7. Thou shalt not commit

adultery.

7. Maintain equality in your

dealings by the means of

measurement and balance.

8. For if ye love them which

love you, what reward have

ye? Do not even the

publicans the same?

8. Thou shalt not steal. 8. Be just in your words even

if the party involved is one of

your relatives.

9. And if ye salute your

brethren only, what do ye

more than others? Do not

even the publicans so?

9. Thou shalt not bear false

witness against thy

neighbour.

9. Keep your promise with

God. Does your Lord guide

you so that you may take

heed.

10. Be ye therefore perfect,

even as your Father which is

in heaven is perfect.

10. Thou shalt not covet thy

neighbour�s wife, nor his

manservant, nor his

maidservant, nor his ox, nor

his ass, nor anything that is

thy neighbour�s.

10. This is My path and it is

straight. Follow it and not

other paths which will lead

youfar awayfromthe pathof

God.

* Sources: Holy Bible (Mathew 5:21-48); Exodus (20:2-17); Holy Quran (6:152-155).

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Judaism

Sagy, Orr, and Bar-on (1999) argue that the Jewish religion is a major

component of the Jewish Culture. Similarly, Neusner (1986) asserts

that the Jewish people for the entire history of the West, for example,

continued to conduct life in accord with the way of life of the Torah as

explained by the rabbis. These qualities underscore two significant

aspects of Judaism: successful survival and continuity of cultural

norms across time and geography, and the centrality of rabbis’

authority in Jewish life. In fact, Neusner (1986) simply defined

Judaism as the religion of the “one whole Torah of Moses, our rabbi.”

In addition, Judaism sanctions obedience to authority. The Babylonian

Talmud states “Pray for the peace of the rulers, because if it were not

for the few of them, each would devour the other alive.”

Long (1991) argues that Judaism is grounded in a very

particularistic principle. The main underlying concept for this

principle is “chosen people.” The belief in being “chosen” has a

powerful, yet unexplored motivational influence. It strengthens

cohesiveness and loyalty. In fact, the feeling of being destined for a

special purpose stimulates individuals to broaden their in-group

relationship and induces them to be involved in activities that enhance

one’s positions and creativity. This, in turn, intensivies loyalty and

enlarges networking. Ramo (1999), for example, notes that in the US

the “three marketeers” - Alan Greenspan, Chairman of Federal

Reserve Bank; Robert Rubin, Treasury Secretary, and Larry Summers,

Deputy Treasury Secretary were fascinated by the creation of a 21st

century financial system and over six years the three of them had

merged into a kind of brotherhood. He quoted Greenspan in saying

that, “In Washington usually you come to the table, and everyone

meets, and no one changes their mind. But with us, you have

something else.” Therefore, there are powerful implications for the

TCs in the context of human resources that are significant for today’s

organisations (Table 2). These are: centrality of leaders in motivating

employees and enhancing the cohesiveness of the group; employees

should be proud of their work and be loyal to authority; reward those

who observe instructions, flexible work schedules; group retreat,

Volume 20 Number 5/6 2000 121

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spiritual renewal and commitment; leisure activities are crucial for

motivation; employees should honour their organisational contracts;

employees should not resort to violence to enforce their demands;

management and employees should not disturb work group norms and

established procedures; management and employees should not abuse

organisational resources; employees should not provide false

information that might hurt their organisation’s; management should

not lay off employees just for the sake of it, and neither management

nor employees should pursue desires that may weaken organisational

cohesiveness.

Christianity

The TCs in Christianity were not directed at specific groups, nor at any

specific time, or specific place. They do not condemn but tolerate the

aggression and misuse of power. Jesus preached the message of peace

and love but most importantly he understood what it would take to

ensure survival under severe conditions. The Romans were powerful

and confronting them could lead to devastating consequences.

Therefore, the TCs placed priority on tolerance and submission. In

contrast, the TCs in Judaism emphasise loyalty and cohesiveness

while advocating obedience to authority. Conflicts and violence,

therefore in the Christian TCs, are not considered virtues. This

message was clear, “Do violence to no man, neither accuse any falsely;

and be content with your wages.” (St. Luke, 3:14).

The TCs have several implications for human resource

management (Table 3). Chief among them are: management should

create an environment conducive for harmonious relationships; due

process enhances confidence and trust; management and employees

should observe the spirit and framework of their contracts;

management should not be motivated by mere cost reduction in

conducting its human resource strategies; employees should trust

management and should tolerate authoritarian style; resentments at the

workplace could lead to severe consequences; management should

treat employees equally and reward them accordingly; there should be

International Journal of Sociology and Social Policy 122

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Volume 20 Number 5/6 2000 123

Table 2: The TCs in Judaism: Human Resource Implications

TCs Implications for Organisations

1. Thou shalt have no other gods before me. Centrality of authority and leadership in

organisational life, leaders play a vital role in

motivating employees and in enhancing the

cohesiveness of the group.

2. Thou shalt not make unto thee any graven

image, or any likeness of anything that is in

heaven above, or that is in the water under the

earth.

Employees should be proud of their work and

be loyal to authority; rewards are for those who

obey and observe instructions.

3. Thou shalt not take the name of the Lord thy

God in vain; for the Lord will not hold him

guiltless that taketh his name in vain.

Employees should be respectful of their leaders

and be loyal to them.

4. Remember the Sabbath day, to keep it holy.

Six days shalt thou labour, and do all thy work.

But the seventh day is the Sabbath of the Lord

thy God: in it thou shalt not do any work, thou,

nor thy son, nor thy daughter, nor thy

manservant,northymaidservant,northycattle,

nor thy stranger that is within thy gates.

Flexible work schedule enhances commitment;

group retreats are vital for spiritual renewal and

commitment; leisure activities should be

encouraged as they provide renewal and

motivation.

5. Honour thy father and thy mother. Employees should respect management and be

loyal to their organisations; employees should

honour their organisational contracts.

6. Thou shalt not kill. Employees should not resort to violence to

enforce their demands.

7. Thou shalt not commit adultery. Management and employees should honour

their contracts; both should not disturb work

group norms and established procedures.

8. Thou shalt not steal. Management and employees should not abuse

organisational resources; sincerity to work

groups reduces turnover and enhances

productivity.

9. Thou shalt not bear false witness against thy

neighbour.

Employees should not provide false

information that might hurt their organisations;

management and employees should negotiate

in good faith.

10. Thou shalt not covet thy neighbour�s wife,

norhismanservant,norhismaidservant,norhis

ox, nor his ass, nor anything that is thy

neighbour�s.

Management should not lay off employees just

for the sake of it; neither management nor

employees should pursue any desire that would

weaken organisational cohesiveness.

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International Journal of Sociology and Social Policy 124

Table 3: The TCs in Christianity: Human Resource Implications

TCs Implications for Organisations

1. Ye have heard that it was said by them of

old time, Thou shalt not kill; and whosoever

shallkillshallbeindangerofthejudgement:

But say unto you, That whosoever is angry

with his brother without a cause shall be in

danger of the judgement.

Managementshouldcreateanenvironmental

conducive to harmonious relationships;

conflicts are a threat to group survival; due

process enhances confidence and trust.

2. Ye have heard that it was said by them of

old time, Thou shalt not commit adultery:

But I say unto you, That whosoever looketh

on a woman to lust after her hath committed

adultery with her already in his heart.

Management and employees should observe

the spirit and framework of their contract;

sincere and honest relations are vital for a

spirit of teamwork.

3. It hath been said, Whosoever shall put

away his wife, let him give her a writing of

divorcement: But I say unto you, That

whosoever shall put away his wife, saving

for the cause of fornication, causeth her to

commit adultery: and whosoever shall marry

her that is doverced committeth adultery.

Management should treat employees with

fairness; management should not be

motivated by mere short term cost reduction

in conducting its human resource strategies.

4. Swear not at all; neither by heaven; for it is

God�s throne.

Employees should trust management and not

resent its instructions.

5. Ye have heard that it hath been said, an eye

for an eye, and a tooth for a tooth: But I say

unto you, That ye resist not evil: but

whosoevershallsmitetheeonthyrightcheek

turn to him the other also.

Employees should tolerate management

even when affairs are carried out in an

authoritarian style; employees should avoid

conflicts among themselves and with

management.

6. Ye have heard that it hath been said; Thou

shalt love thy neighbour, and hate thine

enemy. But I say unto you, Love your

enemies, bless them that curse you, do good

to them that hate you, and pray for them

which despitefully use you, and persecute

you.

Tolerance for some abuse of power is vital

for group and organisational survival;

resentment in the workplace may lead to

severe consequences.

7. That ye may be the children of your Father

which is in heaven: for he maketh his sun to

rise on the evil and on the good, and send the

rain on the just and on the unjust.

Managementshould treat employees equally

and reward them accordingly; due process is

essential for building trust.

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no discrimination in the workplace; and management should be the

model that inspires employees to achieve perfection in their work.

Islam

The TCs in Islam display spiritual, social, and business instructions.

This differentiates them from the TCs in Judaism and Christianity. The

Islamic TCs place unique emphasis on business conduct and on the

pragmatic aspects of life. These, however, are grounded in kindness

and compassion, as reflected in “The noblest of you in the sight of God

is the best of you in conduct” (Quran, 49:13), and “May God have

mercy on the man who is generous when he buys and when he sells and

when he demands” (Prophet Mohamad, quoted in Ali, 1977). In

addition, the Islamic TCs unlike the TCs in Judaism and Christianity,

do not directly condone obedience to these who abuse power and

resort to brutality. This is clearly stated in the sayings of the Prophet

Mohammed, “Obedience is due only in that which is good,” and “the

most preferred jihad is the uttering of truth in the presence of an unjust

ruler.” Imam Ali, the fourth successor of Prophet Mohamad, states,

“Nothing is more conducive to the reversal of God’s bounties and the

Volume 20 Number 5/6 2000 125

Table 3: The TCs in Christianity: Human Resource Implications (continued)

TCs Implications for Organisations

8. For if ye love them which love you, what

reward have ye? Do not even the publicans

the same?

Management should reward employees who

are loyal and productive; fairness in conduct

and tolerance for diversity strengthen the

organisational culture.

9. And if ye salute your brethren only, what

do ye more than others? Do not even the

publicans so?

There should be no discrimination in the

workplace; employees should be motivated

to do their best as a team and provide an

example for new recruits to follow.

10. Be ye therefore perfect, even as your

Father which is in heaven is perfect.

Management should be the model that

inspires employees to achieve perfection in

their work.

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acceleration of his retribution than persistence in injustice. God hears

the prayers of the oppressed and is alert to the oppressor” (p.307).

Certainly, the implications of the Islamic TCs are relevant for

today’s organisations. This is especially true as the spiritual

dimensions are carefully interwoven with social and business

instructions. Table 4 presents some implications for human resource

management from the perspective of the Islamic TCs. The most

important implications are: priority in hiring should be given to

qualified individuals; disagreement with superiors should be voiced

politely; employee layoffs and downsizing should be considered as a

last resort to maintain business survival; management should establish

a due process in dealing with the employees grievances and

performance should be the main criteria for evaluation; employees

pension funds should be handled with utmost care; employees should

do their best to meet their commitment to their organisations;

management should avoid favouritism and nepotism; and employees

should observe the spirit and the framework of agreements with their

organisations.

General Implications

Certainly, the core objectives of the TCs in the three Abrahamic faiths

are relevant to today’s organisations. In fact, the emphasis on

cohesiveness and loyalty that is manifested in Judaism has a powerful

message to any organisation. Organisations do not need to be led by an

observant of the TCs to appreciate the essence of loyalty and its

significance for organisational succession in the market place.

Similarly, in a highly competitive world, the core objectives of the

Christian TCs (tolerance and avoidance of immoral conduct) take on

an added value for both large and small organisations. The Islamic TCs

with their stress upon kindness, diversity, and obligations complement

the messages of the TCs in Judaism and Christianity. That is, taken

together, the TCs instructions are vital instruments for motivation and

retention.

Since the TCs are general guidelines for moral conduct, people

tend to be selective in applying or in adhering to them. Selectivity,

International Journal of Sociology and Social Policy 126

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Volume 20 Number 5/6 2000 127

Table 4: The TCs in Islam: Human Resource Implications

TCs Implications for Organisations

1. Do not consider anything equal to God. Respect for competent leadership; priority in

hiring should be given to qualified

individuals.

2. Be kind to your parents. Disagreement with superiors should be

voiced politely; employees should observe

instructions by their superiors.

3. Do not murder your children out of fear of

poverty.

Management should consider employee

layoffs and downsizing as a last resort to

maintain business survival.

4. Do not even approach indecency either in

public or in private.

Employees should be honest in dealing with

management and should not sabotage

property; management should show the

utmost consideration for social norms and

values and the rights of employees.

5.Donotmurderfornoreason,anyonewhom

God has considered respectable. Thus, your

Lord guides you so that you may think.

Management should establish a due process

for dealing with employee grievances and

should show justice and equity; performance

should be the main criteria for evaluation.

6. Do not handle the property of the orphans

except with a good reason until they become

mature and strong.

Management should not abuse the rights of

employees; employee pension funds should

be handled with the utmost care.

7. Maintain equality in your dealings by the

means of measurement and balance.

Management should be fair and just in

recruiting, compensation, and in treatment of

employees; management should offer a

balanced programme to motivate and retain

employees; employees should do their best to

meet their commitments to their

organisations.

8. Be just in your words even if the party

involved is one of your relatives.

Management should avoid favouritism and

nepotism; there should be no discrimination

in the workplace; superiors should avoid

misleading their subordinates; maintaining

the dignity of employees is a virtue; diversity

is essential for organisational growth.

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however, does not mean that people ignore moral principles. Rather, it

reflects the nature of human beings and the influence of various social,

economic, political and personal forces on them. It also means that

moral principles are difficult to codify in today’s environment and are

best left for individuals to decide their utility and usefulness in

different settings. Nevertheless, once the TCs principles are

internalised, they become powerful instruments that influence and

dictate personal and organisational conduct.

Furthermore, in the workplace, organisations can capitalise on

the spiritual power of the TCs by recognising and appreciating

diversity in thinking without overlooking the moral aspects of

conducting business. The spiritual dimensions of the TCs are

universal. Organisations and their leaders may find the spiritual

dimensions important for achieving a competitive position. There are

various indications that in the global market place and in knowledge

based societies, employees have relatively more freedom than ever

before to move across the globe. This new reality, coupled with the

declining role of organised religion worldwide, increases the need for

a spiritual message in the life of the individual. That is, in a rapidly

changing environment, wealth and personal achievement may not be

enough to fulfil certain aspects in life. The TCs instructions, therefore,

may be vital in minimising fear and anxiety associated with personal

uncertainty and loneliness.

International Journal of Sociology and Social Policy 128

Table 4: The TCs in Islam: Human Resource Implications (continued)

TCs Implications for Organisations

9. Keep your promise with God. Does your

Lord guide you so that you may take heed.

Employees should observe both the letter and

the spirit of their agreements with their

organisations; and should not rush to

conclusions that may hurt their companies.

10. This is My path and it is straight.Follow it

and not other paths, which will lead you far

away from the path of God.

Management should devise plans that

motivate employees to be productive and

loyal to their organisations; frankness in

dealing with subordinates is a virtue.

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In terms of recruitments and motivation, the TCs provide

interesting insights. For example, the TCs in Judaism were originally

directed at the twelve Jewish tribes. The social organisation, at that

time, had specific and well-defined boundaries. Therefore, there was

no need to broaden the faith beyond these special groups. This is still

true even in today’s world, as Jews do not organise missions to

purposefully convert others. In contrast, in Christianity and Islam the

spiritual message was oriented to all people. That is, both the setting

and the social organisations are borderless. Both religions, therefore,

have expanded dramatically and flourished across countries and

cultures through organised missions and other means. Recruitment and

motivation have been utilised to convey the message and spread their

respective faiths. Diversity in recruiting and motivational efforts are,

therefore, considered normal conduct. Business organisations may

find it useful to understand the underlying principles for such

successful diversity programmes.

Organisations that conduct their operations across the globe

should show the utmost sensitivity to the TCs. This is not mere

intellectual speculation but an urgent issue that companies should take

seriously. This is because people are not aware of the direct and

indirect influence of the TCs on them. For instance, the TCs in Judaism

preach cohesiveness and that one has to be proud of his/her work. This

often is translated into practice. Dershowitz (1991) argues, for

example, that Jews must be assertive in all aspects of their lives. A case

in point is Gerald Levine, the Chief Executive of Time Warner. In the

merger of America on Line (AOL) and Time Warner, he insisted that

he, rather than Steven Case, the AOL’s CEO, be in charge (Glass,

2000). Individuals from the other two faiths may not be that assertive

or persuasive in advancing their causes. Christians may tend to be

forgiving. Muslims may call for equity and justice and insist on

observing principles. Few examples from the public sector in the US

may shed light on this issue. When Madeleine Albright was nominated

to be the US representative to the UN she insisted that she would not

accept less than a full cabinet status in the Clinton administration. The

post, therefore, was alleviated to the cabinet level. During her tenure as

Volume 20 Number 5/6 2000 129

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the US Secretary of State, an American Christian, Joseph Zogby, was

ousted just after he was hired by the State Department in 1999 because

of possible bias due to his Arabic ancestral origin. Likewise, when

Laila Al-Marayati was nominated to serve on the White House’s

Commission on International Religious Freedom, she was dismissed

immediately after a powerful group objected to her Muslim affiliation

and a possible bias in her views (see Birnbaum, 1999; Issues, 1999). In

both cases the two individuals accepted the verdict, though the latter

cried lack of fairness and justice.

In conclusion, the TCs are general moral principles that reflect

the general orientations and directions of their respective religion.

Nevertheless, these TCs may have a tremendous influence on people’s

behaviour. Individuals may not be fully conscious of their direct

influence on their personal and business conduct. Companies

therefore, should give attention to the universal aspects of the TCs and

their peculiar qualities.

International Journal of Sociology and Social Policy 130

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