Humanomics

Motivation as conceptualised in traditional and Islamic management

Syed Mohammad Ather, Mohammad Aktaruzzaman Khan, Nazamul Hoque,
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conceptualised in traditional and Islamic management", Humanomics, Vol. 27 Issue: 2, pp.121-137, https://
doi.org/10.1108/08288661111135126
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Traditional
Motivation as conceptualised and Islamic
in traditional and Islamic management
management
121
Syed Mohammad Ather
Department of Management Studies, University of Chittagong,
Chittagong, Bangladesh, and
Mohammad Aktaruzzaman Khan and Nazamul Hoque
Department of Business Administration,
International Islamic University Chittagong (IIUC), Chawkbazar, Bangladesh
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Abstract
Purpose – The purpose of this paper is to indicate total motivation under Islamic management.
Design/methodology/approach – The research was based on both primary and secondary
materials. The primary data were gathered following a sample survey through direct personal
interview by the researchers; the secondary data were obtained through library research. Statistical
tools and techniques like weighted average, SD, variances and coefficient of variation were used
applying statistical software Statistical Package for Social Science (version 10.0).
Findings – The theories and models of motivation under traditional management are a reflection of
partial rather than total scenarios of human motivation especially for Muslim managers, executives, staff
and workers. On the other hand, motivation under Islamic management is conceptualised by the authors
as “total motivation” comprising of Islamically approved (Halal) materialistic gains, expectations and
achievement in this world as well as the gains, expectations and achievement in the world hereafter.
Originality/value – The paper opens a new avenue of motivation concept. It is considered superior
to partial motivation. Further, the total motivation model, materialistic and spiritual indices are also
new things.
Keywords Motivation (psychology), Management styles, Islam
Paper type Research paper

1. Introduction
Traditional management is the process of designing and maintaining an environment in
which individuals, working together in groups, efficiently accomplish selected aims
(Koontz and Weihrich, 2001). Management that follows the rules and regulations of
Islam as enunciated in Holy Qur’an and practices of Prophet Hazrat Mohammad
Sallallaho Alihi wa Sallam (SAWS)[1] is called Islamic management. It is the process of
achieving the Islamically approved (Halal ) objectives of an organization following
Islamically approved (Halal ) procedures, methods, tools and techniques, through the
group efforts and co-operations of members of the organization under the boundaries
and frameworks of the rules, principles and regulations of Islam with a view to having
the blessings and satisfaction of Allah Subhanahu Wa Tawala (SWTA)[2],
The Almighty and Most Merciful (Ather, 2007). Humanomics
Vol. 27 No. 2, 2011
In the field of both traditional management and Islamic management motivation is pp. 121-137
considered as a very important tool by which the management practitioners discharge their q Emerald Group Publishing Limited
0828-8666
functions smoothly and thereby achieve the predetermined objectives of the organizations. DOI 10.1108/08288661111135126
 HUM It is the willingness to exert high levels of effort to reach organizational goals, conditioned
27,2 by the effort’s ability to satisfy some individual needs (Robbins and Coulter, 2000).
Motivation is the set of forces that costs people to behave in a certain ways (Griffin, 2005).
Motivation is a general term used to mean the entire class of drives, desires, needs, wishes
and similar forces. To say that managers inspire their subordinates is to say that they
do such things which they expect will satisfy these drives and desires and induce
122 the subordinates to act in a desired manner (Koontz and Weihrich, 2001). Individual
performance of any person is the resultant effect of three factors, e.g. motivation
(the intention to do the work), ability (the capability of the person to do the work) and the
work environment (the resources and facilities necessary to do the work). If the worker
lacks ability the manager can arrange for training to develop his capacity. If it is a resource
problem the manager can plan to provide it. But employees’ motivational problem is much
more complex and challenging than the issues of employees’ ability and resource problem
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(Ather, 2007). Since Islam is the complete code of life (Holy Qur’an) motivation under
Islamic management occupies a very significant role in Islamic organizations. So it has
distinct guidelines regarding motivation. The theories and principles of motivation under
traditional and Islamic management are not same. Therefore, the theories and principles of
motivation, “Although [. . .] popularly accepted and recognized in traditional and secular
management [. . .] are not exactly applicable in Islamic management” (Ather, 2007).

2. Rationale of the study

As motivation under Islamic management is different than that under traditional
management, the authors took interest to unveil the nature of motivation under Islamic
management. Further, it is also logical to study why motivation under Islamic management
is different and how managers should motivate human resources in Islamic organizations
and business firms.

3. Objectives of the study

The principal objective of the study is to highlight the comparative motivational forces
under traditional and Islamic management. In line with this main objective the specific
objectives of the study are spelled out below:
(1) To focus an overview of the theories and principles of motivation under
traditional management.
(2) To examine whether this traditional motivational theories are sufficient to
motivate human resources under Islamic management.
(3) If not, to identify the reasons behind this. In other words, why motivation under
Islamic management should follow different theories and principles than those
of traditional management.
(4) What are the basic motivational forces and theories under Islamic management?

4. Scope and methodology of the study

The study was conducted on 25 sample organizations selected purposively as per
following (Table I).
The study interviewed 147 respondents from these organizations as per convenience
and accessibility and the categories of sample respondents by organizations are as
follows (Table II).
 4.1. Collection of data Traditional
The researchers used both primary and secondary data. The primary data regarding and Islamic
motivation under Islamic management and traditional management have been collected
with the help of pre-structured questionnaire and through direct personal interview by management
the researchers themselves. A single schedule of statements was prepared. The opinions
of the sample respondents were recorded on seven points[3] Likert-type summated
rating scales. 123
The secondary data and information were obtained through library researches and
survey of office documents from text books and related available published articles on
motivation.

4.2. Analysis of data

The data thus collected were tabulated first manually after when they were analyzed by
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employing statistical techniques like weighted average, SD, variances and coefficient of
variation (CV) using Statistical Package for Social Science (version 10.0).

5. Theories of motivation under traditional management an overview

There are many theories of motivation in traditional management which are frequently
used to motivate employees of both manufacturing and service organizations. The
traditional theories of motivation deal with two aspects of motivation, namely, content
perspective and process perspective of motivation. The content perspective deals with
factors of motivation while the process perspective deals with why people choose certain
behavioural options to satisfy their needs and how they evaluate their satisfaction
after they have attained their goals. The need hierarchy approach, the two-factor theory
and individual human needs, centre around content perspective of motivation. On the
other hand, expectancy theory, equity theory and goal-setting theory attempt to focus
process perspective of motivation (Ather, 2007).

Types of organizations Number of sample organizations

Government administrative organizations 6

Universities 3
Manufacturing organizations 12
Commercial banks (traditional and Islamic) 4
Total 25 Table I.

Types of organizations
Manufacturing Commercial
Categories Govt. Universities organizations banks Total

Top level executives 9 5 20 6 40 Table II.

Mid level executives 12 6 24 8 50 The distribution of
Operational level executives 7 4 14 5 30 sample respondents
Employees and staffs 6 3 13 5 27 by categories and
Total 34 18 71 24 147 organizations
 HUM 5.1. Content perspective theories of motivation
The need hierarchy approach assumes that people have different needs that may be
27,2 arranged in hierarchies. Two best-known theories in this regard have been Maslow’s
hierarchy of needs and the existence, relatedness and growth (ERG) theory. In need
hierarchy theory of Abraham Maslow, he described different human needs in five phases,
which appear sequentially from physiological needs, safety needs, social needs, esteem
124 needs and self-actualization needs. When first level needs are fulfilled the needs of next
level will be prominent for the people. And this way human expectation will rise up to the
last level of need, i.e. self-actualization. As per this theory the immediate unsatisfied
needs of next level in the hierarchy is the motivating factor. And the manager knowing
this should try to satisfy that need in order to motivate the workers and employees of the
organization for ensuring better performance. This theory received wide acceptance by
the professionals of organizations due to its intuitive logic and ease of understanding. But
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it is criticized on the grounds that the five levels of needs are not always present and that
the order of the levels is not always the same as postulated by Maslow. Moreover, people
from different cultures are likely to have different need categories and hierarchies.
In order to guard against the criticisms of Maslow’s theory the ERG theory is
developed (Alderfer, 1972). This theory reclassifies Maslow’s hierarchies into three
levels, namely, existence needs, relatedness needs and growth needs. Unlike Maslow’s
theory of needs the ERG theory holds that more than one level of needs can motivate
people at the same time. Thus, a person may have desire for money (existence),
friendship (relatedness) and new skills (growth) all at a time. Further, the ERG theory
contains a frustration regression element which indicates if needs remain unsatisfied the
individual will become frustrated.
It should be observed that both Maslow’s need hierarchy theory and ERG theory
contain some negative forces to fulfill current unsatisfied needs of workers and
employees with the apprehension of increase in labour cost. That is, if current
unsatisfied need is the motivating power than why should this be fulfilled by involving
more labour cost by the management. This is because, if any existing unsatisfied needs
of a level are fulfilled, the needs of next higher level entailing more costs will become the
motivating factors discarding the existing ones. Therefore, with the apprehension of
increased costs, there is a tendency to keep the existing unsatisfied needs unsatisfied in
order to maintain their motivating power. Further, Professor Masudul Alam
Chowdhury’s work on the Imam Fakruddin’s “Ubudiyya model of life-fulfilment”
indicated that Maslow’s order of need hierarchy does not work in management in Islamic
perspective. Islamic self-actualisation structure:
[. . .] is not simply the inverse of the Maslowian structure. It is also structurally distinct, social
evolution is inextricably interrelated with individual self-actualisation that is primordially set.
So the two transformation, moral and material are taken up at the same level by
complementarities (Choudhury, 2006).
The two-factor theory of Herzberg’s motivation is another popular theory. The proposition
of this theory is that people’s satisfaction and dissatisfaction in the organization are the
resultant effects of two sets of independent factors, e.g. motivation factors and
hygiene factors. The factors that range from satisfaction to no satisfaction are said to be
the motivating factors such as achievement, recognition, the work itself, responsibility and
advancement and growth. The factors that range from dissatisfaction to no dissatisfaction
are called the hygiene factors, e.g. supervisors, working condition, interpersonal relations,
 pay and security, company policy and administration. A manager to be successful in Traditional
motivation must consider both these two types of factors of the employee. The theory and Islamic
holds the view that when hygiene factors are adequate people would not be dissatisfied
but still they would not be motivated unless the motivating factors are in operation. This management
theory is also criticized because it is not based on sound research methodology. The
findings in Herzberg’s initial interviews are subject to different explanation. Further
the sample he used in his research was not representative of the general population. 125
Individual human need is another important content perspective theory of motivation.
Research indicates that three most important individual needs which are very much
related with the issue of employee motivation have been the need for achievement; the
need for affiliation; and the need for power (Griffin, 2005). The need for achievement,
the best known of the three, is the desire to accomplish a goal or task more effectively
than the past. The need for affiliation means the desire for human companionship and
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acceptance. The need for power indicates the desire to be influential in a group and to
control one’s environment. These three types of needs may vary from person to person
and the manager being well aware of them can better motivate the employees and
workers by creating and developing an environment congenial for their fulfillment.

5.2. Process perspective theories of motivation

The most comprehensive explanation of secular motivation to date is said to be the
Vroom’s (1964) expectancy theory. The theory states that an individual tends to act in a
certain way based on his expectation that the act will be followed by a given outcome and
on the attractiveness of that outcome to the individual (Robbins and Coulter, 2000).
The fundamental theme of expectancy theory is understanding an individual’s goal and
the linkage between effort and performance, between performance and rewards, finally,
between rewards and individual goal satisfaction. Expectancy theory recognizes that
there is no universal principle for explaining each person’s motivation (Robbins and
Coulter, 2000). This theory is concerned with perception rather than reality. Here, reality is
irrelevant. An individual’s own perceptions of performance, reward and goal satisfaction
outcomes, but not the objective outcomes themselves determine his level of effort.
Another important process perspective theory of motivation is equity theory. This
theory holds the view that people are motivated to seek social equity in the rewards they
receive for their performance (Adams, 1963). Equity is an individual belief of a person
that the treatment he receives is fair as compared to the treatment received by others.
Under equity theory the employee computes equity by comparing two ratios such as:
.
Outcomes (self)/inputs (self) ¼ Outcomes (other)/inputs (other)
(state of equity).
.
Outcomes (self)/inputs (self) , outcomes (other)/inputs (other)
(under-rewarded).
.
Outcomes (self)/inputs (self) . outcomes (other)/inputs (other)
(over-rewarded).
Here, outcomes from a job mean pay, recognition, promotions, social relationships and any
other form of intrinsic rewards. Inputs to the job indicate employee’s time, experience,
effort, education, loyalty, etc. that is what he puts as input to the job. Other means other
person in the work group, or some sort of group, average or composite. Comparison as
per equity theory may reflect any one of the three conditions: the individual may feel that
 HUM he is equitably rewarded or under rewarded or over-rewarded. A feeling of equity will
27,2 result when the two ratios will be equal. If an employee perceives that his ratio is equal to
those of relevant others a state of equity exists. He then perceives that the situation is fair
and justice prevails. But if the ratio is unequal the employee attempts to correct it and in
such situation the theory proposes several alternative behaviours of the employees such
as: employees might distort either their own or others’ inputs or outcomes; behave in some
126 way to induce others to change their inputs or outcomes; behave in some way to change
their own inputs or outcomes; choose a different comparison person and/or quit their jobs.
Whenever employees perceive inequity, they will act to correct the situation (Robbins and
Coulter, 2000). The limitation of this theory is that how the employees define the inputs
and outputs is not clear. Further, the ways of employees’ combining and weighing inputs
and outcomes to arrive at totals are also vague. Moreover, when and how the factors of the
equation change over time are difficult to be known.
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The goal-setting theory is another important process perspective theory of motivation

in which it is said that employees’ behaviour is the result of setting conscious and
accepted goals. The expanded version of the theory holds that goal difficulty, specificity,
acceptance and commitment combine to determine an individual’s goal-directed effort.
This goal-directed effort if complemented by appropriate organizational support, and his
individual abilities and traits, results in higher performance (Robbins and Coulter, 2000).
Whether traditional motivational theories are sufficient to motivate human resources
under Islamic management? So far we have made an overview of the theories of
motivation under traditional management. We have already pointed out that theories and
principles of motivation under traditional or secular management are not exactly
applicable in Islamic management. This is because the traditional theories of motivation
are superfounded on this materialistic world, disregarding the world hereafter (Mahmoud,
1992). We find that all these theories are based on man-made conceptions, ideas, gains and
expectations of this transient world. But every person’s expectation is a totality of
expectations of this world and after world (Rahman and Al-Buraey, 1992). So traditional
theories of motivations are not a panoramic view of 100 per cent motivation but they are the
partial ones since they lack religious or spiritual counterpart of motivation (Alam, 1983).
On the other hand, motivation under Islamic management recognizes the total expectations
of human resources that is the expectations of this world and after world. Religion is a very
important aspect of motivation for the Muslims because they observe religious duty highly
as compared to other religions (Ali, 2009). Furthermore, the philosophical, objective,
cultural, moral and religious contexts of Islamic management and traditional management
are not same. To justify this proposition the researchers took interests to have an empirical
study of motivation in the perspective of Islamic management in Bangladesh and the
results of our survey have been portrayed in the findings.

6. Findings of the study

We asked the respondents to opine on the 13 statements as per seven-points
Likert-summated rating scales (Table AI).
Our analysis and interpretations of the opinions on these statements have been
appended below.
As regards the statement, “Philosophy of Islamic management is to have blessings
and satisfaction of Allah”, 103 (71 per cent) of the sample respondents out of 147
indicated their strong agreement while 32 (21.8 per cent) and eight (5.4 per cent)
 showed just agreement and somewhat agreement, respectively. Only two (1.4 per cent) of Traditional
the respondents were disagreed and the rest two (1.4 per cent) passed no comments and Islamic
(Table AII). The mean, SD, variance and CV of the opinions on Likert scales scored
6.58, 0.78, 0.602, and 0.118, respectively (Table AI). These indicate that the responses are management
very uniform and significant.
Regarding the statement, “Philosophy of traditional management is indifferent
to blessings and satisfaction of Allah”, 69 (46.9 per cent), 41 (27.9 per cent) and 127
20 (13.6 per cent) respondents were, respectively, strongly agreed, just agreed and
somewhat agreed while six respondents (4.1 per cent) were disagreed and the rest
11 (7.5 per cent remained silent (Table AIII). The mean, SD, variance and CV of the
opinions on this statement on Likert scales came to 6.06, 1.13, 1.277 and 0.186, respectively
(Table AI). These also indicate that the responses are uniform and significant.
On the point, “primary objective of Islamic management is to earn a reasonable
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profit[4]” 45 (30.6 per cent), 61 (41.5 per cent) and 23 (15.6 per cent) respondents were,
respectively, strongly agreed, just agreed and somewhat agreed. On the other hand four
(2.7 per cent) and five (3.4 per cent) respondents were, respectively, somewhat disagreed
and just disagreed. Only two (1.4 per cent) respondents showed strong disagreement.
Rest of the respondents, i.e. seven (4.8 per cent) passed no comment (Table AIV). The
mean, SD, variance and CV of the opinions on this statement on Likert scales scored
5.77, 1.32, 1.741 and 0.228, respectively (Table AI). Here, also opinions are found to be
moderately uniform and significant.
Relating to the statement, “The primary objective of traditional management is to
maximize profit”, 57 (38.8 per cent), 55 (37.4 per cent) and 18 (12.2 per cent), respectively,
strongly agreed, just agreed and somewhat agreed while five (3.4 per cent), three
(2.2 per cent) and two (1.4 per cent), respectively, indicated their somewhat disagreement,
just disagreement and strong disagreement. The rest seven (4.8 per cent) remained silent
(Table AV). The mean, SD, variance and CV of the opinions on Likert scales scored 5.92,
1.30, 1.678 and 0.219, respectively, all indicating good uniformity of opinions and
insignificance of variance (Table AI).
On the statement that “culture of Islamic management is based on The Quran,
Sunna[5], Ijma’[6] and Qiyas[7]”, 109 (74.1 per cent), 29 (19.7 per cent) and 8 (5.4 per cent)
respondents were, respectively, strongly agreed, just agreed and somewhat agreed. Only
one respondent (0.7 per cent) remained silent. No respondent on this point indicated any
disagreement (Table AVI). The mean, SD, variance and CV of the opinions on this
statement on Likert scales reflected as 6.67, 0.61, 0.37 and 0.091, respectively (Table AI).
These indicate that the responses are highly uniform and very much significant.
As to the statement, “The culture of traditional management is founded on other than
The Quran, Sunnah, Ijma’ and Qiyas”, 54 (36.7 per cent), 48 (32.7 per cent) and
37 (25.2 per cent) respondents were, respectively, strongly agreed, just agreed and
somewhat agreed. Only four respondents (2.7 per cent) indicated somewhat disagreement.
Rest of the respondents, i.e. four (2.7 per cent) remained silent (Table AVII). The mean, SD,
variance and CV of the opinions on this statement on Likert scales reflected as 5.56, 1.18,
1.384 and 0.165, respectively (Table AI). All these here also indicate high uniformity and
significance of opinions.
That the focus of traditional management is for immediate materialistic gains was
indicated by 34 (23.1 per cent), 50 (34 per cent) and 38 (25.9 per cent) respondents,
respectively, as strongly agreed, just agreed and somewhat agreed. On the other hand
 HUM two (1.4 per cent) and four (2.7 per cent) respondents indicated somewhat disagreement
27,2 and just disagreement. About 19 per cent respondents remained silent (Table AVIII).
The mean, SD, variance and CV of the opinions on this statement on Likert scales scored
5.56, 1.18, 1.384 and 0.212, respectively (Table AI). Here, also opinions are found to be
moderately uniform and significant.
Regarding the statement, “The focus of Islamic management is for gains in the after
128 world (Akhirat)”, 76 (51.7 per cent), 37 (25.2 per cent) and 15 (10.2 per cent) respondents
were, respectively, strongly agreed, just agreed and somewhat agreed while five
(3.4 per cent) respondents were somewhat disagreed and one (0.7 per cent) just disagreed.
The rest of the respondents, i.e. 13 (8.8 per cent) remained silent (Table AIX). The mean,
SD, variance and CV of the opinions on this statement on Likert scales came to 6.11, 1.18,
1.385 and 0.193, respectively (Table AI). Thus, the opinions are also found to be very
uniform and significant.
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Relating to the statement, “Islamic management is controlled by and centered on Islamic

ethical system”, 58 (39.5 per cent), 63 (42.9 per cent) and 16 (10.9 per cent) respondents were,
respectively, strongly agreed, just agreed and somewhat agreed. Only one (0.7 per cent)
respondents indicated either somewhat disagreement or just disagreement. Remaining
eight (5.4 per cent) did not give any opinion (Table AX). The mean, SD, variance and CV of
the opinions on this statement on Likert scales were reflected as 6.13, 0.94, 0.880 and 0.163,
respectively (Table AI). These are also indications of much uniformity and significance of
opinions.
As regards the statement, “Traditional management is controlled by and centered on
secular ethical system”, 32 (21.8 per cent), 62 (42.2 per cent) and 30 (20.4 per cent)
respondents were, respectively, strongly agreed, just agreed and somewhat agreed while
three (2.0 per cent), five (3.4 per cent) and one (0.7 per cent) respondents are somewhat
disagreed, just disagreed and strongly disagreed and the rest 14 (9.5 per cent)
respondents remained silent (Table AXI). The mean, SD, variance and CV of the opinions
on this statement on Likert scales came to 5.59, 1.24, 1.545 and 0.221, respectively
(Table AI). Here, also the opinions are found to be moderately uniform and significant.
On the statement, “Motivation on Islamic management is more spiritual than material
(financial, etc.)”, 59 (40.1 per cent), 52 (34.7 per cent) and 21 (14.3 per cent) respondents,
respectively, were strongly agreed, just agreed and somewhat agreed. On the other hand
three (2.0 per cent), four (2.7 per cent) and one (0.7 per cent) respondents, respectively, were
somewhat disagreed, just disagreed and strongly disagreed while eight (5.4 per cent) gave
no comment (Table AXII). The mean, SD, variance and CV of the opinions on this
statement on Likert scales scored 5.95, 1.25, 1.559 and 0.210, respectively (Table AI). So, the
opinions are found to be also moderately uniform and significant.
As to the statement, “Motivation under traditional management is more financial
and worldly prestigious rather than spiritual”, 45 (30.6 per cent), 54 (36.7 per cent) and
28 (19.0 per cent) respondents, respectively, were strongly agreed, just agreed and
somewhat agreed while seven (4.8 per cent) and two (1.4 per cent) respondents,
respectively, indicated somewhat disagreement and just disagreement. The respondents
indicating no comment were 11 (7.5 per cent) (Table AXIII). The mean, SD, variance and
CV of the opinions on this statement on Likert scales scored 5.77, 1.18, 1.398 and 0.204,
respectively (Table AI). Thus, the opinions are found to be very uniform and significant.
As regards the opinions on the statement, “The more a person is pious the more is he
sincere to his duties and vice versa”, 86 (58.5 per cent), 45 (30.6 per cent) and 14 (9.5 per cent)
 respondents were, respectively, strongly agreed, just agreed and somewhat agreed. The Traditional
rest, i.e. only two (1.4 per cent) showed somewhat disagreement (Table AXIV). The mean, and Islamic
SD, variance and CV of the opinions on this statement on Likert scales reflected came to
6.45, 0.78, 0.605 and 0.120, respectively (Table AI). Here, the opinions are found to be highly management
uniform and significant. It should be observed that range of CVs for all the opinions vary
from 0.09 to 0.22. This is an implication of consistency of all opinions indicating the high
reliability and confidence level of the survey. 129
Thus, our analysis and interpretations of surveyed data and information confirmed the
proposition that the philosophical, objective, cultural, moral and religious contexts of
Islamic management and traditional management are quite different and distinguished.
Therefore, the theories and factors of motivation of traditional management are insufficient
and incompatible to analyze and explain motivation under Islamic management. This
differential feature presupposes a separate spectrum for viewing motivation under Islamic
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management. Hence, the authors developed the following model of motivation for Islamic
management (Figure 1).
Any Muslim employee, worker and staff’s expectations are a mix of expectations of
this materialistic world and expectations of the world hereafter. For any Muslim, the
permanent world (Dhauadi, 1992) is the world hereafter which is a world of happiness

listic motivation
Materia

Spiritual motivation

Money Prize

Good deeds Blessings

of Allah
Heaven
(unending
happiness)
Belief Deeds
(Iman) (Amal)
Hell
(unending
sorrows)
Bad deeds Curses of
Allah
Values

Rewards

Recognition

Figure 1.
Note: TMM developed by Ather et al. (2009)
 HUM or sorrows for eternity (Holy Qur’an). That is why it is pronounced in the saying of the
27,2 prophet Hazrat Mohammad SAWS (Hadith) that this world is the farming land for the
world hereafter. So, if a Muslim does good deeds here he will permanently enjoy their
benefits in the world here after (Holy Qur’an). Our model portraits the total motivation
rather than partial one (envisaged in traditional management) by reflecting the totality of
expectations of a person in both the worlds, i.e. this materialistic world and the world here
130 after. Herein lies the superiority of our motivation model over the traditional motivation
theories and models.
Thus, the total motivation model (TMM) is a mix of materialistic and spiritual
motivating forces indicated through two circles – outer and inner. Materialistic
motivating forces are shown in the outer circle while the inner circle portrays the
spiritual motivational drives/forces. Materialistic motivating forces are considered to be
Islamically approved (Halal ) materialistic gains such as money, values, recognition,
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rewards, prize, etc. A Muslim feels motivated to earn these materialistic gains for
rendering the duty of a Muslim to Almighty Allah SWTA (Haqqullah) as well as the duty
of a Muslim towards fellow and all other creations of Allah SWTA (Haqqulebad ) so that
he can have His (Allah’s) blessings (Rahman and Al-Buraey, 1992).
Spiritual motivational drives and forces are the expectations for obtaining blessings
of Allah SWTA that will pave the way to permanent happiness (i.e. The Heaven) and
efforts to save oneself from His (Allah’s) curses that lead to permanent sorrows (i.e. The
Hell). All activities of a Muslim are the resultant effects of his belief (Iman), i.e. his level
and state of beliefs in “Oneness” and supremacy of the creator Allah SWTA, His Angels,
His Devine Revelation (The Holly Quran), His Prophets, after world (Akhirah) that
fortunes and calamities of Lord comes from Allah SWTA and the day of final judgement
and revival of all human beings (Qiamatt).
His belief (Iman) always motivates him to do good deeds (Amale Saleh), and to refrain
from bad deeds (Amale Sayeea) by avoiding them so that he can reach the “Heaven” – a
place of unending happiness and permanent life. This is because as per belief in Islam he
considers this world as transient and myopic. While the world hereafter is considered by
him as a real and permanent world where there is no death for him but will enjoy the
benefits of his belief (Iman) and good deeds done in this world (Holy Qur’an).
It should be noted that materialistic motivation and spiritual motivation are not
independent of each other rather they are interdependent and interrelated. Cravings for
Islamically approved (Halal ) materialistic expectations, gains and achievements of a
Muslim depend on his degree and level of his belief (Iman) (i.e. degree of spiritual
motivation) and Islamically approved (Halal ) materialistic gains and achievements help
him rendering good deeds (Amale Saleh) to satisfy Almighty Allah SWTA in this world
and good deed (Amale Saleh) in turn are incidental to and lead to spiritual motivations.
On the other hand in absence of necessary Islamically approved (Halal ) materialistic
gains and achievements, spiritual motivation will become frustrated since a person is a
mix of body and soul (spirit). One cannot exist and thrive without the other.
Compact placement or attachment of inner and outer circles of spiritual and materialistic
motivations in the model indicates interrelationships of two types of motivations.

7. Indices of total motivation

A totally motivated Muslim executives, staffs and workers will reflect two types of
indices (Figure 2):
 Traditional
Indices of total motivation
and Islamic
management

131
Material Spiritual
Reasonable profit Love of Allah & His Prophet
Increased the output Satisfaction to Allah & His Prophet
Quality product at a reasonable price Fear of God
Quality service at a reasonable price Absolute sincerity
Islamically approved [Halal] product Absolute honesty
Satisfaction with reasonable compensation Punctuality
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Cheerful & vigorous mind

Expectation of eternal & unending
happiness (Heaven)
Good behaviour
Good disposition
Healthy heart
Obedience to Muslim leaders
Achievement of Islamically approved
[Halal] objectives
Adoption of Islamically approved
[Halal] procedure
Commitment & determination to produce
Halal products & services Figure 2.

(1) material indices; and

(2) spiritual indices.

Material indices are the reasonable profit; increased output; quality product at a
reasonable price; quality service at a reasonable price[8]; Islamically approved (Halal )
product; satisfaction with reasonable compensation[9], etc.
Spiritual indices are the Love of Allah and His Prophet; satisfaction to Allah and His
Prophet; fear of Allah; absolute sincerity; absolute honesty; punctuality; cheerful and
vigorous mind; expectation for eternal and unending happiness (Heaven); good
behaviour; good disposition; healthy heart; obedience to Muslim leaders; achievement of
Islamically approved (Halal ) objectives; adoption of Islamically approved (Halal )
procedure; commitment and determination to produce Islamically approved (Halal )
products and services, etc. Although some of the indices cannot be quantifiable directly
they can be very well observed and understood by the management through indirect
measurement, e.g. descriptive reports and using measurement scales.

8. Conclusion
Theories, models and factors of motivation under traditional management are based on
materialistic gains, achievements and expectations of executives, workers and staffs of
an organization in this world. They do not encompass their expectations, achievement
and gains in the world hereafter. But motivation under Islamic management brings
 HUM within its purview the expectations, achievement and gains in this materialistic world
27,2 as well as those of the world hereafter. In this context, motivation under Islamic
management is conceptualised as total motivation and the motivation under traditional
management may be considered as partial one to motivate the individuals who believe in
the after world and religion like the Muslims.

132 9. Policy implications

The paper, among others, governs the following major policy implications:
.
Motivation theories, models and factors under traditional management although
very much popular and considered to be suitable under traditional management
they are incapable and unsuitable to explain and analyze motivation under Islamic
management.
.
Total motivation concept as envisaged in this paper is expected to fully explain
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motivation under Islamic management and motivation of individuals who believe

in the after world and religion.
.
The successful application and implementation of the concept of “total
motivation” will be reflected in materialistic and spiritual indices of motivation.
. The managers in order to effectively use and apply the model of “total
motivation” are required to educate and orient it clearly to the executives,
workers and staffs beforehand.
.
The successful implementation and working of this model in an organization
presupposes Islamic environment and culture or culture based on religion and
belief in the after world.

Notes
1. SAWS meaning Allah’s blessings and peace be upon him.
2. SWTA meaning His (Allah’s) top most sacredness and highness.
3. Seven-points Likert-types summated rating scales: strongly agree (7), agree (6), somewhat
agree (5), no opinion (4), somewhat disagree (3), disagree (2) and strongly disagree (1).
4. Reasonable profit – a range of profit which is considered neither too low from view point of
manufacturer or seller nor too high from view point of buyer or customer.
5. Sunna – practices of Hazrat Mohammad SAWS.
6. Ijma – consensus decision on the bases of The Holy Quran and Sunna of the well recognized
and highly learned persons in Islamic religion.
7. Quias – individual (but not consensus) decision on the bases of The Holy Quran and Sunna
in Islam.
8. Reasonable price – a range of price level which is considered neither too low from view point
of manufacturer or seller not too high from view point of buyer or customer.
9. Reasonable compensation – a range of wage level which is considered neither too low by the
employees and staffs nor too high by the employer.

References
Adams, J.S. (1963), “Towards an understanding of inequity”, Journal of Abnormal and Social
Psychology, Vol. 67, pp. 422-36.
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Haris Asker (Governor designate of Egypt). and Islamic
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Vol. 15 No. 1, pp. 50-65.
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pp. 4, 462.
Layton, P.A. (1972), Existence, Relatedness, and Growth, The Free Press, New York, NY.
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Further reading
The Holy Quran (n.d.), 18:107-108.
The Holy Quran (n.d.), 5: 3.
The Holy Quran (n.d.), 98:6-8.
Jafery Askari, S.M. (1981), Hazrat Ali’s Letters and Sayings from the Nahj Ul-Balagha (Peaks of
Eloquence), The Ministry of Islamic Guidance Tehran, The Islamic Republic of Iran, May,
pp. 74-5.
(The Appendices follows overleaf.)

Corresponding author
Syed Mohammad Ather can be contacted at: prof_ather_cu05@yahoo.com

To purchase reprints of this article please e-mail: reprints@emeraldinsight.com

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 HUM Appendix. Frequency table
27,2
Statements n Min. Max. Mean SD Variance CV

1. Philosophy of Islamic management is to have

blessings and satisfaction of Allah 147 3 7 6.58 0.78 0.602 0.118
134 2. Philosophy of traditional management is
indifferent to blessings and satisfaction of Allah 147 3 7 6.06 1.13 1.277 0.186
3. The primary objective of Islamic management is
to earn a reasonable profit 147 1 7 5.77 1.32 1.741 0.228
4. The primary objective of traditional management
is to maximize profit 147 1 7 5.92 1.30 1.678 0.219
5. The culture of Islamic management is based on
The Quran, Sunna, Ijma’ and Qiyas 147 4 7 6.67 0.61 0.372 0.091
6. The culture of traditional management is founded
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on other than the Qur’an, Sunnah, Ijma’ and

Qiyas 147 3 7 5.98 0.99 0.979 0.165
7. The focus of traditional management is for
immediate materialistic gains 147 2 7 5.56 1.18 1.384 0.212
8. The focus of Islamic management is for gains in
the afterworld (Akhirat) 147 2 7 6.11 1.18 1.385 0.193
9. Islamic management is controlled by and centered
on Islamic ethical system 147 2 7 6.13 0.94 0.880 0.163
10. Traditional management is controlled by and
centered on secular ethical system 147 1 7 5.59 1.24 1.545 0.221
11. Motivation on Islamic management is more
spiritual than material (financial, etc.) 147 1 7 5.95 1.25 1.559 0.210
12. Motivational under traditional management is
more financial and worldly prestigious rather
than spiritual 147 2 7 5.77 1.18 1.398 0.204
Table AI. 13. The more a person is pious the more is he sincere
Descriptive statistics to his duties and vice versa 147 3 7 6.45 0.78 0.605 0.120

Frequency % Valid % Cumulative %

1. Somewhat disagree 2 1.4 1.4 1.4

Table AII. 2. No comment 2 1.4 1.4 2.7
Philosophy of Islamic 3. Somewhat agree 8 5.4 5.4 8.2
management is to have 4. Agree 32 21.8 21.8 29.9
blessings and satisfaction 5. Strongly agree 103 70.1 70.1 100.0
of Allah Total 147 100.0 100.0

Frequency % Valid % Cumulative %

1. Somewhat disagree 6 4.1 4.1 4.1

Table AIII. 2. No comment 11 7.5 7.5 11.6
Philosophy of traditional 3. Somewhat agree 20 13.6 13.6 25.2
management does not 4. Agree 41 27.9 27.9 53.1
look to blessings and 5. Strongly agree 69 46.9 46.9 100.0
satisfaction of Allah Total 147 100.0 100.0
 Traditional
Frequency % Valid % Cumulative %
and Islamic
1. Strongly disagree 2 1.4 1.4 1.4 management
2. Disagree 5 3.4 3.4 4.8
3. Somewhat disagree 4 2.7 2.7 7.5
4. No comment 7 4.8 4.8 12.2 135
5. Somewhat agree 23 15.6 15.6 27.9
6. Agree 61 41.5 41.5 69.4 Table AIV.
The primary objective of
7. Strongly agree 45 30.6 30.6 100.0 Islamic management is to
Total 147 100.0 100.0 earn a reasonable profit
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Frequency % Valid % Cumulative %

1. Strongly disagree 2 1.4 1.4 1.4

2. Disagree 3 2.0 2.0 3.4
3. Somewhat disagree 5 3.4 3.4 6.8
4. No comment 7 4.8 4.8 11.6
5. Somewhat agree 18 12.2 12.2 23.8 Table AV.
6. Agree 55 37.4 37.4 61.2 The primary objective of
7. Strongly agree 57 38.8 38.8 100.0 traditional management
Total 147 100.0 100.0 is to maximize profit

Frequency % Valid % Cumulative %

1. No comment 1 0.7 0.7 0.7 Table AVI.

2. Somewhat agree 8 5.4 5.4 6.1 The culture of Islamic
3. Agree 29 19.7 19.7 25.9 management is based on
4. Strongly agree 109 74.1 74.1 100.0 The Quran, Sunna, Ijma’
Total 147 100.0 100.0 and Qiyas

Frequency % Valid % Cumulative %

1. Somewhat disagree 4 2.7 2.7 2.7

2. No comment 4 2.7 2.7 5.4 Table AVII.
3. Somewhat agree 37 25.2 25.2 30.6 The culture of traditional
4. Agree 48 32.7 32.7 63.3 management is founded
5. Strongly agree 54 36.7 36.7 100.0 on other than The Quran,
Total 147 100.0 100.0 Sunna, Ijma’ and Qiyas
 HUM
27,2 Frequency % Valid % Cumulative %

1. Disagree 4 2.7 2.7 2.7

2. Somewhat disagree 2 1.4 1.4 4.1
136 3. No comment 19 12.9 12.9 17.0
4. Somewhat agree 38 25.9 25.9 42.9
Table AVIII.
The focus of traditional 5. Agree 50 34.0 34.0 76.9
management is for 6. Strongly agree 34 23.1 23.1 100.0
immediate materialistic
gains Total 147 100.0 100.0
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Frequency % Valid % Cumulative %

1. Disagree 1 0.7 0.7 0.7

2. Somewhat disagree 5 3.4 3.4 4.1
3. No comment 13 8.8 8.8 12.9
Table AIX. 4. Somewhat agree 15 10.2 10.2 23.1
The focus of Islamic 5. Agree 37 25.2 25.2 48.3
management is for gains 6. Strongly agree 76 51.7 51.7 100.0
in after world (Akhirat) Total 147 100.0 100.0

Frequency % Valid % Cumulative %

1. Disagree 1 0.7 0.7 0.7

2. Somewhat disagree 1 0.7 0.7 1.4
Table AX. 3. No comment 8 5.4 5.4 6.8
Islamic management is 4. Somewhat agree 16 10.9 10.9 17.7
controlled by and 5. Agree 63 42.9 42.9 60.5
centered on Islamic 6. Strongly agree 58 39.5 39.5 100.0
ethical system Total 147 100.0 100.0

Frequency % Valid % Cumulative %

1. Strongly disagree 1 0.7 0.7 0.7

2. Disagree 5 3.4 3.4 4.1
3. Somewhat disagree 3 2.0 2.0 6.1
Table AXI. 4. No comment 14 9.5 9.5 15.6
Traditional management 5. Somewhat agree 30 20.4 20.4 36.1
is controlled by and 6. Agree 62 42.2 42.2 78.2
centered on secular 7. Strongly agree 32 21.8 21.8 100.0
ethical system Total 147 100.0 100.0
 Traditional
Frequency % Valid % Cumulative % and Islamic
1. Strongly disagree 1 0.7 0.7 0.7
management
2. Disagree 4 2.7 2.7 3.4
3. Somewhat disagree 3 2.0 2.0 5.4
137
4. No comment 8 5.4 5.4 10.9
5. Somewhat agree 21 14.3 14.3 25.2 Table AXII.
6. Agree 51 34.7 34.7 59.9 Motivation on Islamic
management is more
7. Strongly agree 59 40.1 40.1 100.0 spiritual than materialistic
Total 147 100.0 100.0 (financial, etc.)
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Frequency % Valid % Cumulative %

1. Disagree 2 1.4 1.4 1.4

2. Somewhat disagree 7 4.8 4.8 6.1 Table AXIII.
3. No comment 11 7.5 7.5 13.6 Motivational under
4. Somewhat agree 28 19.0 19.0 32.7 traditional management
5. Agree 54 36.7 36.7 69.4 is more financial and
6. Strongly agree 45 30.6 30.6 100.0 worldly prestigious
Total 147 100.0 100.0 rather than spiritual

Frequency % Valid % Cumulative %

1. Somewhat disagree 2 1.4 1.4 1.4 Table AXIV.

2. Somewhat agree 14 9.5 9.5 10.9 The more a person is
3. Agree 45 30.6 30.6 41.5 pious the more is he
4. Strongly agree 86 58.5 58.5 100.0 sincere to his duties
Total 147 100.0 100.0 and vice versa
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