Can Islamic work ethics encourage knowledge-sharing behaviors? The role of job embeddedness and organizational identification

Abstract

Purpose This study aims to examine the relationship between Islamic work ethics (IWE), job embeddedness and knowledge-sharing behaviors. It also tested the mediating effects of job embeddedness and the moderating effects of organizational identification on this relationship. Design/methodology/approach A total of 396 respondents from Islamic banks in Indonesia participated in this study. Data analyzes for hypothesis testing were conducted using Hayes’ PROCESS macro-based hierarchical regression. Findings The findings suggest that subscribing to IWEs positively and significantly impacts job embeddedness and knowledge-sharing behaviors. Moreover, job embeddedness was confirmed as a mediator in the relationship between IWEs and knowledge-sharing behavior. Finally, the effects of IWEs on knowledge-sharing behaviors are stronger when employees attain a high level of organizational identification. Practical implications By encouraging the adoption of IWEs, organizations can develop job embeddedness and promote knowledge-sharing in the workplace, especially in an Islamic banking context. Therefore, managers should strengthen the mutual understanding among employees regarding IWE principles. They should be consistently applied and disseminated by Islamic banks’ management in the form of a formal code of ethics that applies to all actions within the organization. Originality/value This study was conducted to extend the understanding of IWE and its relationship with workplace outcomes in modern organizations. Drawing on the conservation of resources theory, social identity theory and Islamic theology, new insights are provided by explaining the psychological mechanism underlying the relationship between IWEs and knowledge-sharing behaviors while proposing organizational identification as the boundary condition.

Development of thriving at work and organizational citizenship behavior through Islamic work ethics and humble leadership

“…Blau (1964) focused on economic resources as an exchange value, while Homans (1961) focused on balancing economic and psychological needs as individual self-interests that drive exchange intensity. Exchange resources can be both material (e.g., financial rewards) and non-material (e.g., work climate, psychological environment), both of which are relevant to IWE (Suryani et al, 2021) and leader humility, which focuses on the quality of interaction.…”

“…Since it was first introduced by Ali et al (1988), IWE has attracted much attention from Muslim researchers because of its positive impact on individual and organizational behavior. IWE has four main principles of "effort, competition, transparency, and morally responsible conduct" (Ali & Al-Kazemi, 2007, p.95), which can be applied in everyday life and work (Suryani et al, 2021). For example, IWE is considered a significant predictor of managerial effectiveness (Javed et al, 2020) and individual behavior, including creativity, innovative behavior, cooperation, organizational commitment, job satisfaction competitiveness, OCB, and knowledge-sharing behavior (Ali and Al-Kazemi, 2007;Kumar & Che Rose, 2010Murtaza et al, 2016;Nasution & Rafiki, 2020;Salahudin et al, 2016;Suryani et al, 2021;Yousef, 2000).…”

“…In contrast to ethics from the Western world (e.g., Protestant work ethics or PWE), which are more oriented toward economic achievement (Ali & Al-Owaihan, 2008), IWE is more balanced between faith and economic needs (Ali, 1988). In other words, IWE has an orientation that combines trust/belief with working to gain economic progress and wealth (Ali & Al-Owaihan, 2008;Suryani et al, 2021). Therefore, we attempt to fill a gap in the literature on thriving at work by exploring the role of IWE and leader humility among employees of Islamic banks and education institutions in Indonesia.…”

“…For example, prohibited business activities such as monopoly, gambling, drug trafficking, and trading in alcohol are considered immoral activities, even though they are economically profitable. Second, there is an excellent need for Muslim society to implement IWE in everyday life and work (Murtaza et al, 2016;Suryani et al, 2021). On the other hand, empirical evidence regarding the effect of IWE on individual and organizational behavior is still open.…”

“…Although spiritual/ religious values have been studied previously (e.g., Dowling et al, 2004;van der Walt, 2018;King et al, 2011aKing et al, , 2011b, our study explicitly uses the IWE concept. Thus, besides helping expand the thriving at work model, this study also covers the dearth of knowledge regarding the consequences of IWE on human thriving, which existing studies had not previously explored (Ali and Al-Owaihan, 2008;Suryani et al, 2021).…”