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Developing an Islamic Corporate Social Responsibility Model (ICSR)

Article  in  Competitiveness Review An International Business Journal incorporating Journal of Global Competitiveness · August 2014
DOI: 10.1108/CR-01-2013-0004

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CR
24,4
Developing an Islamic corporate
social responsibility model
(ICSR)
258 Muhammad Adnan Khurshid
College of Business Administration, King Saud University, Riyadh,
Saudi Arabia and Faculty of Management and Human Resource
Development, University Technology Malaysia, Malaysia
Abdulrahman Al-Aali and Ahmed Ali Soliman
College of Business Administration, King Saud University, Riyadh,
Saudi Arabia, and
Salmiah Mohamad Amin
Faculty of Management and Human Resource Development, University
Technology Malaysia, Malaysia

Abstract
Purpose – The purpose of this study is to develop an Islamic corporate social responsibility (ICSR)
model.
Design/methodology/approach – Based on Qur’anic verses and previous literature, the authors
aim to develop an ICSR model with an extension of the corporate social responsibility (CSR) theory of
Carroll (1979).
Findings – This study extends the theory of Carroll (1979) using an operational definition of CSR that
encompasses the economic, legal, ethical and philanthropic dimensions of CSR from an Islamic
perspective. This ICSR model is applicable to both Islamic and non-Islamic business systems because
both Islamic and Western CSR have common humanitarian grounds.
Research limitations – The conceptual research is not tested in this article. Further, not all Islamic
principles are integrated in this model.
Originality/value – Many Western theoreticians have attempted to offer theoretical, moral and
ethical grounds for CSR initiatives. However, these attempts have been broadly criticized for problems
relating to justification, conceptual clarity and possible inconsistency and for failing to provide
adequate ethical guidance to business executives who must determine which course to pursue and their
level of commitment. Therefore, there is a need to develop the concept of CSR, which has gained
popularity and wide acceptance among the Western and Islamic business communities, especially from
an Islamic perspective.
Keywords Corporate social responsibility (CSR), Islamic CSR Model (ICSR), Islamic principles.
Paper type Conceptual paper

Competitiveness Review
Vol. 24 No. 4, 2014
pp. 258-274 The researchers would like to thank the Deanship of Scientific Research at King Saud University
© Emerald Group Publishing Limited
1059-5422
represented by the Research Center in the College of Business Administration for financially
DOI 10.1108/CR-01-2013-0004 supporting this research.
Introduction Islamic corporate
Recent corporate scandals within modern businesses (e.g. Enron, WorldCom) have
raised important concerns regarding the roles and responsibilities of companies.
social
Companies confront pressure to behave ethically and to develop policies, standards and responsibility
behaviors that determine their sensitivity to stakeholder issues. Corporate social model
responsibility (CSR) represents a high-profile concept that has strategic importance for
large companies (Luo and Bhattacharya, 2006). CSR has been defined by the European 259
Commission as “a concept whereby companies integrate social and environmental
concerns in their business operations and in their interaction with their stakeholders on
a voluntary basis” (European Commission, 2001) and in the academic literature as
“actions that appear to further some social good, beyond the interest of the firm and that
which is required by law” (McWilliams and Siegel, 2001). CSR has developed into a
prominent feature of competitive corporate environments.
Organized religion plays a significant role in establishing and disseminating ethical
guidelines that are consistent with religious doctrines and that propose practical
guidance for the ethical conduct of business (Brammer et al., 2007). For example, the
interfaith declaration on business ethics was developed to codify “the shared moral,
ethical and spiritual values” of Christianity, Islam and Judaism to “draw up a number of
principles that might serve as guidelines for international business behaviour”
(Interfaith Declaration, 1993, p. 2). Most of the literature that has been published in this
area has focused on the link between Christianity (Jones, 1995; Lee et al., 2003) or
Judaism and business ethics (Baron, 1999; Pava, 1997, 1998), but few articles have
focused on Islamic business ethics (Beekun and Badawi, 2005). This gap results from the
great cultural diversity of approximately 2.2 billion Muslims worldwide; their
differences in religious commitment and practices create a key challenge in
understanding business ethics from an Islamic perspective.
In this paper, we develop an Islamic corporate social responsibility model (ICSR) that
is based on Qur’anic verses and previous literature. We make two main contributions.
First, many Western theoreticians have attempted to offer theoretical, moral and ethical
groundings for CSR initiatives (Dusuki, 2008). These attempts have been broadly
criticized for problems relating to justification, conceptual clarity and possible
inconsistencies and for failing to provide adequate ethical guidance to corporate
managers, who must determine which course to pursue and the extent of their
commitment (Goodpaster, 2001). There is a clear need to study the concept of CSR, which
has gained popularity and wide acceptance among the Western and Islamic business
communities, particularly from an Islamic perspective.
Second, previous studies have demonstrated that Islamic values play an important
role in influencing stakeholders’ perceptions of CSR (Angelidis and Ibrahim, 2004;
Arslan, 2001; Zulkifli and Amran, 2006). No previous studies have examined religious
values using the CSR pyramid proposed by Carroll (1979). Therefore, this study extends
Carroll’s (1979) model using the operational definition of CSR that encompasses the
economic, legal, ethical and philanthropic dimensions of CSR from an Islamic
perspective. Fortunately, both Islamic and Western CSRs have common humanitarian
grounds, and there is a need to find a link between the two concepts.
This paper is structured as follows. In Literature review, we present a brief review of
the definition of CSR, the religious factors of CSR and the application of CSR in different
religions. In Islamic perspective on CSR, we outline a conceptual framework for Islamic
CR CSR and discuss its compatibility with other models. In ICSR model, we present our
conceptual ICSR model. The final section presents a discussion of the ICSR framework
24,4 with conclusions and future directions for research.

Literature review
The concept of CSR has a long history in the social sciences (Garriga and Mele, 2004).
260 Friedman (1970) stated that corporations have only one responsibility, which is
obtaining profits in a legal manner, and that managers have only responsibility, which
is to increase shareholder wealth. Friedman believed that managers and even executives
are the employees of stockholders; thus, their only responsibility is “to conduct the
business in accordance with their [the owners’] desires to make as much money as
possible conforming to the basic rule of society” (Friedman, 1970, p. 13). In contrast,
Freeman (1994) argued that managers have a responsibility not only to shareholders but
to all stakeholders. He believed that an organization’s success depends on its ability to
manage its relationships with its stakeholders – not only financers and shareholders but
also customers, employees and even communities and societies as a whole.
The concept of CSR has received considerable attention in recent decades. In the
1980s and 1990s, the CSR literature focused on corporate engagement in social
responsibilities from a business perspective (Margolis and Walsh, 2001). Since the late
1990s, particularly in the past decade, research has focused on important stakeholder
perspectives and the drivers of CSR (Brown and Dacin, 1997; Sen and Bhattacharya,
2001). There is no consensus on what should be included in the social responsibility of
organizations (Griffin, 2000). CSR has been viewed as the responsibility of organizations
with respect to their environment and their stakeholders (Gossling and Vocht, 2007).
Alternately, Carroll (1979, p. 500) defined CSR based on an organization’s operations
that are conducted for the benefit of society, as “the social responsibility of business
includes the economic, legal, ethical, and discretionary expectations that society has of
organizations at a given point in time”.
The typology of CSR proposed by Carroll (1979) includes the following components:
• economic (fulfilling consumer needs, providing jobs and respectable wages and
raising capital for investments);
• legal (complying with laws and regulations);
• ethical (undertaking morally justifiable codes and conduct, discriminating
between right/wrong and honest/dishonest and not harming others); and
• discretionary or philanthropic (keenly contributing to community welfare by
investing in education and charity or by helping society’s most helpless members).

However, CSR definitions are vague; they may be overly general, overlapping with other
concepts, or they may have a particular subtext, depending on the geographical area or
the environment in which they are used (Gherheş et al., 2010). The meaning of CSR
differs across nations and assessments of firm activities with regard to social issues are
affected by religious and cultural norms and expectations.

Religiosity and CSR

The relationship between religion and business ethics has been examined in theoretical
and empirical works (Calkins, 2000; Epstein, 2002; Weaver and Agle, 2002). Much of this
research is clearly normative (Epstein, 2000, 1998; Stackhouse et al., 1995). Several Islamic corporate
contributions have noted that the Hebrew Bible, the Rabbinic writings, the Qur’an (the
holy book of Islam) and the Sunnah (the speeches and actions of the Prophet
social
Muhammad, peace be upon him (PBUH), and the speeches and actions of others, which responsibility
he approved) are explicit concerning the ethical standards that are expected in particular model
business contexts (Epstein, 2000; Sacks, 2004; Tamari, 1990; Zinkin, 2004, 2006;
Williams and Zinkin, 2010). A specific body of CSR literature has examined the link 261
between religiosity and CSR, suggesting that religiosity influences individual
preferences, managerial attitudes and decision-making (Agle and van Buren, 1999;
Kidwell et al., 1987; Longenecker et al., 2004), and indicating that individuals with a
religious orientation are likely to have different attitudes toward CSR than those without
such an orientation. Moreover, religious individuals are likely to hold a broader
conception of the responsibilities of corporations than nonreligious individuals
(Brammer et al., 2007).
For example, Conroy and Emerson (2004) found that religiosity plays an important
role in ethical scenarios. Moreover, Angelidis and Ibrahim (2004) argued that highly
religious groups of people have greater concerns regarding the ethical value of CSR and
a weaker orientation toward the economic value of CSR. Similarly, Dusuki and Yusof
(2008) found that highly religious groups of people place more value on the legal, ethical
and philanthropic dimensions and less emphasis on the economic dimension of Carroll’s
model. In contrast, Agle and Van Buren (1999) found support for a relationship between
religiosity and a positive attitude toward CSR in which the majority of the respondents
did not believe that religion was an influencing factor in their attitudes toward CSR.
Furthermore, some studies have concluded that culture also plays a significant role in
the development of CSR (Ali and Al-Aali, 2012; Ali et al., 2012a, 2013; and Khurshid et al.,
2012).

CSR in different religions

Previous studies have confirmed that CSR is a multidimensional construct (Carroll,
1979); dimensions of social performance relate to employee relations, community
relations, issues concerning women and minorities, environmental responsibility and
product safety (Griffin and Mahon, 1997; Hillman and Keim, 2001; Johnson and
Greening, 1999). Therefore, differences between religions are expected to influence
individual preferences regarding these aspects of CSR because some faiths, especially
Judaism and Islam, offer significant direction for the ethics of specific business
practices.
For example, in Judaism, a seller is expected to inform the buyer about material faults
in product quality[1]. Likewise, the sale of a product or service that is legal but
dangerous (such as cigarettes or alcohol) is permitted in Judaism, but the seller or
promoter must remember that the safety of health and life is considered of highest value;
therefore, people should not be encouraged to act against their well-being[2]. Judaism
differentiates between weapons that are sold to legitimate governments to safeguard
their citizens, including safety against lawlessness, and weapons that are sold to
strangers or to those who are likely to use them for violent or illegal purposes[3].
Islam also believes in the protection of health and life as the greatest value, and its
prohibitions are even stronger than those in Judaism. Islam prohibits Muslims from
selling products or services (such as cigarettes, alcohol and gambling) that present
CR considerable harm[4]. As in Judaism, the caveat emptor theory is not acceptable in
Islam[5]. Moreover, Islam implies that human beings are equal and that human
24,4 interactions should be based on trust, equity and justice (Parvez, 2000). People should
not attempt to wrong one another; rather, they should collaborate and support one
another in fulfilling their role of vicegerency (trusteeship) (Omar, 1996). Justice includes
the fulfillment of promises, pacts and contracts. Muslims should be honest, sincere and
262 truthful in their business dealings and should ensure accuracy in terms of promised
product specifications, such as weights, measures and other attributes. Islam condemns
cheating and lying and commands businesspersons to be straightforward in all of their
dealings and transactions. Finally, justice in Islam also includes the equitable
distribution of wealth. Although inequality in terms of wealth is justified, all members of
society have the right to be provided with basic needs, regardless of their race, religion,
language, color, sex, age, health and status.
In labor relations, Catholicism supports the rights of workers and the self-respect of
employees (Calkins, 2000). Islam also explicitly encourages fair labor practices[6].
Regarding charitable activities and the relief of suffering among the poor, most of the
major religions support or require their followers to perform charity work. This
requirement is specified in Islam, in which the institution of Zakat, one of the social
dimensions of Islam, includes companies (Uddin and Karim, 2010). Zakat involves the
payment of a small proportion of one’s wealth to be distributed to poor and needy people
(Muwazir et al., 2006). In Islam, all Muslims who have (sufficient) wealth are obligated to
pay Zakat as one of the five pillars of Islam[7]. Judaism also places particular importance
on the relief of poverty[8].
Religions typically have guidelines pertaining to the natural environment, some of
which are quite clear. For example, Islam encourages environmental protection because
all of God’s creations have worth, and God does not approve of those who do not protect
and preserve the environment and natural resources. This statement is found in the
Qur’an: “Do not do any mischief on the earth as God dislikes those that make destruction
on the earth” (Qur’an, 20:77)[9]. In other words, any exploitation, misuse, damage or
pollution of natural resources or the environment is against the divine law. Therefore,
everyone – including companies – must ensure that the natural environment and
resources are protected to enable future generations to live in a clean and healthy
environment. Among the major faiths, the natural environment may be viewed as
having the greatest significance within Buddhism (Brammer et al., 2007). Jews also
believe that mankind does not own nature; “the earth is the Lord’s and the fullness
thereof”; Jews are trustees for God and are responsible for respecting the integrity of the
environment.

Islamic perspective on CSR

Islam provides a complete code of life; it directs every phase of human life, including
spirituality, business and social justice (Rice, 1999). According to Gambling and Karim
(1991), the concept of Tazkia, or growth and purification, is the idea of active
contribution in the material world. This concept entails that Muslims are required to
participate in worldly activities with the provision that any material development and
growth should also guarantee social justice and spiritual improvement. One of the key
features of the Islamic ethical system is that it provides no separation between an
individual’s public and private lives (in the eyes of God).
 For example, according to Rice (1999), the separation of “Church” and “State” in many Islamic corporate
Western countries has led to the view that religion is essentially a private matter. In
contrast, the Islamic ethical system does not distinguish between public and private
social
lives. Therefore, Islam influences the decision-making of its followers in every facet of responsibility
their lives. Moreover, the capitalistic system is based on personal interests and model
emphasizes that every possible action should be taken to achieve the monetary interests
of the owners of business entities (Fama, 1980). However, in Islamic teaching, there is a 263
great emphasis on trusteeship (amanah); business is considered a sacred trust with
managers. Therefore, managers are expected to act in the best interests of owners and
not to indulge in any activity that could harm owners. However, this expectation does
not mean that owners and managers are allowed to use any means in pursuit of profit
maximization. Although the right to personal property and profit is not negated in
Islam, the religion does not allow these objectives to be achieved at the expense of other
stakeholders (Beekun and Badawi, 2005).
CSR is an effort to improve a corporation’s image by presenting it as humane,
benevolent and socially responsible, but it can also be perceived as a mask for the
unhindered pursuit of profit and power (The Economist, 2005). The assessment of CSR
differs according to the particular interests and needs of various groups and conditions,
particularly the theories underpinning CSR in the West. These theories have their roots
in the Western secularist worldview, which is based on rational inquiry and argument
(Al-Attas, 1993; Hasan, 2002; Lutz, 2002). Therefore, the Western view of CSR is
associated with a materialistic approach to life (e.g. neoclassical theory of CSR
Friedman, 1967; strategic/instrumental view of CSR, Lantos, 2002) rather than ethical
concerns (Dusuki, 2008).
In comparison with Western theories, Islam assumes a relatively holistic approach to
CSR. This approach suggests an integrated spiritual vision of Shari’ah (law), which is
based on the Qur’an and Sunnah, to provide an alternative philosophical framework for
people’s relations with nature and with other people (Ahmad, 2002). Indeed, the moral
and ethical principles derived from divine revelations are enduring, eternal and absolute
(Ahmad, 2002, 2003); thus, they may serve as better guiding principles for corporations
attempting to simultaneously implement business and social responsibilities. Before
explaining the concept of Islamic CSR, we must explore some Islamic values that are
relevant to the topic. The fundamentals of Islam, such as aqidah (belief and faith), ibadah
(worship) and akhlaq (morality and ethics), are not subject to change; however,
depending on the context, their implementation in secondary areas, such as economics,
business and other worldly actions, may require flexibility and improvement (Kamali,
1989). This concept is embodied in Islamic Shari’ah (law), which is the foundation of the
worldview of Islam (Nathan, and Pierce, 2009; Dusuki, 2008; Sardar, 2003). Figure 1
depicts these concepts.
Normally, Shari’ah is explained as “Islamic Law”. However, Shari’ah extends
beyond the limited horizons of law (Sardar, 2003). Shari’ah is a set of norms, values and
laws that structure the Islamic way of life (Ahmad, 2003). In the Islamic paradigm,
Shari’ ah is a religious bond that is believed to be more important than the social
contract. This religious bond requires humans to submit to Shari’ah by assigning
themselves to contractual obligations, by leading their lives in compliance with higher
virtues and moral awareness and by supporting both moral standards and social norms
based on Shari’ah. In summary, Shari’ah is a system of ethics and values that covers all
CR
24,4

264

Figure 1.
An alternative Islamic
framework

aspects of human life, personal, social, political, economic and intellectual, with
unchanging moorings as well as important mechanisms for adjusting to change (Sardar,
2003). Therefore, it is not possible to separate or isolate Shari’ah from religion or from
the basic beliefs, values and objectives of Islam (Kamali, 1989).
In view of the previous discussion of Shari’ ah, Muslims assume a broader and more
holistic significance of CSR. The concept of CSR does not simply involve strategic or
instrumental actions conducted by corporations to develop good will or long-term
financial performance, as suggested by Burke and Logsdon (1996), Lantos (2001),
Johnson (2003), Husted (2003), Greenfield (2004), Garriga and Mele (2004) and other
researchers. Furthermore, CSR consists of actions to legitimize the survival of
corporations in society, as proposed by Tomer (1994), Suchman (1995), Deegan (2002)
and other scholars within the framework of legitimacy theory or social contract theory
(Dusuki, 2008). The concept of CSR in Islam includes wider implications that include the
dimension of taqwa (God consciousness), which considers businesses to be groups of
individuals who assume the role and responsibility of servants and vicegerents in all
situations (Dusuki, 2008). According to Hasan (2002), the relationship with God is
motivated by the principles of truthfulness, fairness, kindness and uprightness rather
than by envy, backbiting and discrimination. These principles should naturally
manifest in business activities and in relationships with all stakeholders. This approach
makes humans ultimately responsible to God and the Owners of themselves and of the
resources that they consume and manage.

Islamic CSR and its compatibility with the west

Numerous theoretical and empirical studies have investigated CSR in the West. The
concern for social responsibility is also important to Islamic enterprises, which regard
ethics and social responsibility as enduring principles (Wilson, 2001). In their
examination of how Islamic ethics seek to balance the needs of multiple stakeholders
and the enforcement of these ethics, Beekun and Badawi (2005) explained that the
Islamic approach to business ethics focuses on criteria that are common in stakeholder
theory, such as justice and balance, and that the approach includes unique additional
criteria, such as trust and benevolence. Islam adopts a stakeholder approach that is
related to the approaches of Freeman (1984, 2001) and Goodpaster (1991). Freeman Islamic corporate
believed that the claims of all stakeholders (such as employees, management, owners/
financiers, customers, suppliers and communities) are equally valid and suggested that
social
Islam acknowledges that the owners of firms or financers have the right to earn profits, responsibility
but not at the expense of the claims of various other stakeholders. Islam does not view all model
stakeholders as having equal claims. The first priority group of stakeholders is the
group of owners/financiers and employees (including management), the next group 265
includes suppliers and customers and the final group includes all external parties.
Williams and Zinkin (2010) concluded that the there is no divergence between the
tenets of Islam and the principles of the United Nations (UN) Global Compact, including
the human rights, labor rights, environmental concerns and anti-corruption principles.
These authors argued that Islam surpasses the requirements of the UN Global Compact
in important ways. First, Islam has a broader scope, for example, in terms of the
development of human capital and in the transparency requirements for business
transactions. Second, it has clear guidelines that define what is permissible, or halal, and
what is forbidden, or haram. Third, Islam has a precise enforcement mechanism in the
Shar’iah as well as in community enforcement and final sanctions on individuals’
accountability for unethical behavior on the Day of Judgment: “Everyman’s fate we have
fastened to his neck: On the Day of Judgment we shall bring out for him a scroll, which
he will see spread open” (Qur’an, 17, p. 13).
Interestingly, most of the conceptual and empirical studies of Islamic CSR are related
to financial institutions, such as the banking sector. The concept of Islamic banking is
popular, not only in the East but also in the West (Naser et al., 1999; Othman and Owen,
2001, 2002; Abbas et al., 2003). Although Islamic and Western banking have different
values and aspirations as a result of their differing philosophical grounds and contexts,
there are numerous lessons that banks of each type can learn from the other’s
experience. In particular, some of the dimensions of CSR in Islamic banks may resemble
dimensions that have already been recognized in the West, such as human rights,
human resources and environmental and philanthropic dimensions.

ICSR model
The final address in the farewell Hajj given by the Prophet Muhammad (PBUH) is
considered to be the constitution for mankind. This address was a brief but powerful
speech that concluded his life-long preaching of Islam. He noted three important points
in this speech:
(1) the basic belief in one Allah (God);
(2) the rule of law and morality; and
(3) the rule of justice (Ahmad and Hassan, 2007).

The rule of law and morality and the rule of justice are the foundations of social
responsibility. In Islam, characteristics of social responsibility are ingrained in the
Qur’an and the Sunnah (Mohammed, 2007). Similarly, companies are considered to
have a responsibility toward others, including society and the environment, because
they are entities that have a relationship with God, other human beings and
stakeholders. Hence, companies are required to fulfill Islamic rules and regulations
for their activities to be blessed (Barakah) by God (Muwazir et al., 2006).
CR Much of the contemporary discussion of CSR has been largely based on a
Western orientation. However, Islam influences business and socioeconomic life in a
24,4 manner that is similar to conventional understandings of CSR (Rice, 1999). There is
a need to develop a framework that encompasses the Islamic perspective and that
explores the compatibility between Western and Islamic CSR practices in both
financial institutions (e.g. banking) and other sectors, such as manufacturing,
266 trading and services. The proposed model extends the business model developed by
Nathan and Pierce (2009).
In the following paragraphs, we discuss various aspects of CSR from an Islamic
perspective.

Islamic economic responsibility

Business organizations have played a vital role in the economic and social life of people
throughout history (Abeng, 1997). In Islam, business activities are not assumed to
satisfy only material needs and desires; rather, these activities should be undertaken to
fulfill religious responsibilities as well (Chapra, 1992). Therefore, the purpose of the
Islamic system of business is not primarily materialistic but is based on the concepts of
human well-being and the overall achievement of a good life.
God has permitted trade (i.e. buying and selling) but has forbidden riba, or interest, in
business transactions (Qur’an, 2:275). He has encouraged mankind to exercise mutual
cooperation in good deeds, but has forbidden people from helping one another to further
evil acts and enmity (Qur’an, 5:2). Trade practices also draw heavily on the life of the
Prophet Mohammad (PBUH) and on the lives of many of his companions and their
followers, who were actively engaged in trade and who established the ethical
foundations of Islamic business practices at the inception of the religion (Bhatia, 2004).
Ali et al. (2012a, 2013) echoed this conclusion by stating that profit considerations are
not independent of an ethical system, but are part of prevailing norms that govern
conduct and business exchange functions. These authors stated that “[p]rofit assumes a
central place in Islamic ethics and, therefore, Islamic prescriptions do not condone profit
that leads to exploitation and mischief in the marketplace”. In this regard, these authors
agree with Freeman et al. (2004, p. 364) that the Islamic view is similar but broader than
stakeholder theory in advocating that value creation results in profits rather than the
reverse.
Islam introduced the concept of halal (lawful) and haram (unlawful) in its
comprehensive system of life. These concepts reign supreme in the areas of production
and consumption. Certain means of earning and wealth are considered unlawful, such as
interest, bribery, gambling and games of chance, speculation, short weighing and short
measuring and business negligence. Unlawful means of earning are strictly forbidden;
followers of Islam are permitted to earn income only through lawful and fair means
(Beekun and Badawi, 2005). Similarly, in the area of consumption, certain food items are
unlawful, such as dead animals, blood, swine products (including meat and lard) and
animals that are slaughtered in a name other than that of God. Even expenses for certain
items, such as alcoholic drinks, narcotics, debauchery, prostitution, pornography, items
that promote obscenity and vulgarity, lotteries and gambling, are strictly inadmissible
(Uddin and Karim, 2010).
Islamic legal responsibility Islamic corporate
An Islamic market is categorized by certain norms that ensure the safety of both buyers and
sellers. There are certain ethical regulations in Islamic commercial transactions even in the
social
absence of written contracts. These rules manifest a code of good manners, decency and responsibility
ethical excellence. All of these rules are pursuant to the concept of lawful and unlawful model
practices in Islam and reflect features of social responsibility in every aspect of transactions.
Islam asserts that human beings are equal and that human interactions should be 267
based on trust, equity and justice (Parvez, 2000). Humans should avoid engaging in ill
treatment toward others; rather, they must collaborate and support one another to fulfill
their role of vicegerency (trusteeship) (Omar, 1996). Justice includes the fulfillment of
promises, pacts and contracts. Muslims should be honest, sincere and truthful in their
business dealings and should ensure accuracy in terms of promised product
specifications, such as weights, measures and other attributes. One example is
evidenced in the Qur’an: “Give full measure when you measure, and weigh with a
balance that is true: that is the most fitting and the most advantageous in the final
determination […]” (Qur’an, 17: 35).
In addition, Islam condemns cheating, lying and hoarding products to create shortages in
the market in an attempt to increase prices. Islam requires businesspersons to be
straightforward in all of their dealings and transactions. Finally, justice in Islam includes the
equitable distribution of wealth. Although inequality in terms of wealth is justified, all
members of society have the right to be provided with basic needs, regardless of their race,
religion, language, color, sex, age, health and status. Islam encourages people to take
appropriate measures to check the concentration of wealth into a few hands, to redistribute
resources, to minimize social gaps and to share the fortunes of the wealthy with unfortunate
members of society by paying Zakat (alms) and Sadaqah (charitable donations).

Islamic ethical responsibility

According to Islamic ethics, the behavior, deeds, words, feelings, thoughts and
intentions of Muslims should be guided by such values as honesty, humanity and
respect for the law. Islam asks its followers to consider certain norms and moral codes
and to follow Islamic rules and regulations in their family affairs, business transactions,
social affairs and interactions with others. Compliance with ethical behavior is part of
Iman (faith); as such, social responsibility and justice are considered subsidiaries of the
Muslim belief system (Mohammed, 2007).
In the Islamic business system, the primary goals are not primarily materialistic but
are based on the concepts of human well-being and the achievement of a good life. Islam
emphasizes community values, socioeconomic justice and a balance between the
material and spiritual needs of its followers (Ahmad, 1971; Chapra, 1992). Islam restricts
a number of business transactions (e.g. by charging interest), pornography, prostitution,
gambling and speculation (Usmani, 2002).
Mohammed (2007) noted that Islam requires its followers to adhere to the same
cohesive code of behavior and that every human action is undertaken for God. Only God
is to be feared; therefore, morality follows automatically. As the Qur’an states (6:162),
“Say: Lo! My worship and my sacrifice and my living and my dying are all for God, Lord
of the Worlds”. This philosophy encourages a focus on altruism and awareness of social
responsibility and justice. The Qur’an and Hadith of the Holy Prophet (PBUH) revealed
the implications of the concept of social responsibility and justice, which are linked to
CR righteousness in Islam. Morality is intended to facilitate social responsibility and justice
as the foundation of an Islamic society (Mohammed, 2007).
24,4
Islamic philanthropic responsibility
Islam allows its followers to conduct business for profit without harming others or the
environment. People are expected to ensure justice to stakeholders and welfare to mankind
268 (Qur’an, 16: 90). Islam also encourages people to take appropriate measures to check the
concentration of wealth into a few hands, to redistribute resources, to minimize social gaps
and to share the fortunes of the wealthy with unfortunate people in society by paying Zakat
(alms) and Sadaqah (charitable donations).
The payment of Zakat can help balance the economy of a country by helping the poor
and needy to pursue a better life (Dusuki, 2008). Therefore, the payment of Zakat may
help companies fulfill their responsibilities both to God and to society. In Islam, Sadaqa
(charitable payments) are another social dimension to which companies can contribute
through donations. These donations can be given in the form of money to help the poor,
needy persons or orphans or to build public facilities, such as mosques, public halls and
recreational parks. These donations can benefit society as a whole. In summary, socially
responsible activities, Zakat, and Sadaqah can help people obtain Barakah (blessings)
from God. At the same time, “a’amalsaliha” (good deeds) is the key to the achievement
of Falah (success in this world and in the hereafter) (Beekun and Badawi, 2005).
From an Islamic perspective, all possessions, wealth, expertise, abilities, positions
and power belong to God. Humans are only trustees. As trustees, human beings must
manage these possessions to the best of their abilities to create maximum value in social
responsibility with the intention of benefiting the community as a whole (Bardai, 2002).
Based on the previous discussion, we propose the model depicted in Figure 2 to
represent the dimensions of ICSR.

Conclusion and directions for future research

Although traditional and Islamic principles of CSR have different values and
aspirations because they are operate on different philosophical grounds, there are
numerous lessons that each can gain from the other. In particular, some of the
dimensions of CSR in Islamic ideology may resemble those that have been recognized in
traditional schools of thought (Uddin and Karim, 2010). Hence, the areas and dimensions
of CSR that have been proposed by many traditional theoreticians and international
bodies may be applied to Islamic business firms because most of them are consistent
with the spirit and teachings of Islam (Williams and Zinkin, 2010).
As an example, Freeman’s (1994) theory is consistent with the Islamic justice system. The
difference is that Islam gives each stakeholder its due rights in an organization, and
stakeholders are not treated equally but rather in relation to their relative stake (Beekun and
Badawi, 2005). It is clear from various sources that Islam supports every activity that is
aimed at the welfare of society. An emphasis on justice and equilibrium in every part of life
is clearly stated in the Qur’an: “Be just! Justice is the nearest to piety” (Qur’an, 5: 80). On
another occasion, the Qur’an states, “Deal not unjustly and ye shall not be dealt with
unjustly” (Qur’an, 2:279). These verses imply that all stakeholders receive what is just for
them; like stockholders, customers are entitled to fair prices, quality goods and information
disclosure, and employees are entitled to adequate salaries, healthcare, education and a share
of the profits. The natural resources of the environment belong to all inhabitants; therefore,
 Islamic corporate
social
responsibility
model
269

Figure 2.
The proposed model of
ICSR

companies are not allowed to exploit them for their own benefit. Such exploitation would
constitute an injustice to other constituents.
In this discussion of CSR from an Islamic perspective, we compared aspects of CSR to
those belonging to the traditional school of thought, and we developed the ICSR model
presented in Figure 2. The next logical step is to test this model empirically, which
involves developing and testing an ICSR scale. This area of investigation appears to be
promising, and the investigation of other Islamic applications is encouraged. For
instance, the Islamic banking model has proven to be successful in saving the banks that
adopted it from bankruptcy during the most recent global financial crisis.

Notes
1. “It is forbidden to cheat people in commerce or mislead them […]. If he knows of any defect in the
sale item, he must disclose it to the buyer”. Maimonides’Mishneh Torah Laws of Sale (18:1).
2. “Do not place a stumbling-block before the blind”. Leviticus (19:14).
3. Babylonian Talmud Avodah Zara (15b).
4. The Qur’an (2:219) states, “They ask concerning wine and gambling. Say: In them is great sin,
and some profit for men; but the sin is greater than the profit”.
5. The Prophet Muhammad (PBUH) stated, “It is not permissible to sell an article without
making everything about it clear, nor is it permissible for anyone who knows about its defects
to refrain from mentioning them”. Hadith Reported by Al-Hakim and Al-Bayhaqi.
6. The Prophet Muhammad (PBUH) stated, “Your employees are your brethren upon whom
Allah has given you authority. So if one has one’s brother under his control, one should feed
them with the like of what one eats and clothe them with the like of what one wears. You
should not overburden them with what they cannot bear and if you do so, help them in their
job”. Hadith reported by Muslim.
CR 7. Zakat is one of the five pillars on which the religion is built. The Qur’an (23:1-4) states,
“Successful indeed are the believers. Those who humble themselves in their prayers. Who
24,4 avoid vain talk. Who are active in giving Zakat”.
8. According to the stricture against poverty, “[n]othing is harder to bear than poverty, because
he who is crushed by poverty is like to one to whom all the troubles of the world cling and
upon whom all the curses of Deuteronomy have descended. If all other troubles were placed on
270 one side and poverty on the other, poverty would outweigh them all”. Babylonian Talmud
Nedarim, 7b; Baba Baba, p. 116a; Exodus Rabbah 31: 14, cited in Sacks (2002, p. 98).
9. When we refer to selected chapters and verses in the Holy Qur’an, we will refer to the Qur’anic
chapter number and Qur’anic verse number within that chapter.

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Further reading
Carroll, A.B. and Buchholtz, A.K. (2003), Business and Society: Ethics and Stakeholder
Management, 5th ed., Thomson Learning, Mason.
Carroll, A.B. and Shabana, K. (2010), “The business case for corporate social responsibility: a
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(Eds), Ethical Theory and Business, Prentice Hall, Upper Saddle River, NJ.
The Holy Qur’an (2006), Translated by King Fahad Complex for the Printing of the Glorious
Quar’an, Madinah Munawwarah.

Corresponding author
Muhammad Adnan Khurshid can be contacted at: adnanafs@gmail.com

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