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Spirituality at
Spirituality at work and work
organizational commitment as
moderating variables in relationship
between Islamic spirituality and
OCB IP and influence toward Received 19 August 2018
Revised 10 March 2019

employee performance 5 August 2019

13 September 2019
19 October 2019
Accepted 20 October 2019
Achmad Sani and Vivin Maharani Ekowati
Department of Management, Universitas Islam Negeri Maulana Malik Ibrahim,
Malang, Indonesia

Abstract
Purpose – The purpose of this study is to analyze the influence of Islamic spirituality toward organizational
citizenship behavior from Islamic perspective (OCBIP), influence Islamic spirituality toward OCBIP in which
spirituality at work and organizational commitment become mediators and influence of OCBIP toward
working performance.
Design/methodology/approach – The study was categorized as an explanatory research. The setting
of the study was the branch office of BRI Syariah in Malang. The population was employees of the branch
office. The samples were 217 employees of BRI Syariah Malang. With an estimated population of 193
individuals and a 5 per cent confidence level, the total samples were 150 employees, including the supervisors.
The sampling technique was proportional random sampling, in which all members of the population have an
equal chance to become a sample based on proportion per section (Sekaran, 2003). The data were primary data
obtained through questionnaires. The questionnaire consisted of question items on Islamic spirituality,
workplace spirituality, organizational commitment and OCBIP. The data analysis technique was partial least
squares (PLS).
Findings – Islamic spirituality is not directly influencing toward OCBIP, spirituality at work and
organizational commitment as moderation variables in the influence of Islamic spirituality toward OCB IP,
OCBIP had influence toward working performance. Higher OCBIP would result in better working
performance accepted, and at the opposite, lower OCBIP would result in poorer working performance.
Originality/value – There are some limitations of previous studies that examine spirituality
relationships with OCB. Nasrudin et al. (2013) and Kazemipour et al. (2012) found significant
correlations between spirituality with OCB, but there is an inconsistency of research findings to suggest
that spirituality has no direct effect on OCB, but through individual perceptions of organization. As the
study of spirituality with OCB is still limited, this study attempts to explain OCB from an Islamic
perspective, to propose a framework on Islamic spirituality, spirituality at work as an individual source
of OCB and moderation of organizational commitment using Djafri and Noordin’s (2017) and previous
empirical studies, with an aim to integrate the spirituality and OCB in a model that can be used to better
understand OCB. It is hoped that this model development will reduce the scarcity of literature on
spirituality with OCB through organizational commitment. This will help the organization to
understand the role of spirituality and organizational commitment to improve OCB of employees that
ultimately will improve organizational performance.
Keywords Performance, Organizational commitment, Spirituality at work, Islamic spirituality,
Journal of Islamic Marketing
OCBIP © Emerald Publishing Limited
1759-0833
Paper type Research paper DOI 10.1108/JIMA-08-2018-0140
JIMA 1. Introduction
The most important resource of the company is human resources. Human resource is
intangible and unique, making it very difficult for other companies to copy. Therefore,
increasing the quality of human resources is very important. An important indicator to
determine the quality of human resources is working performance. It also applies to
banking, one of which is Bank Rakyat Indonesia (BRI).
The national banking sector is facing more challenges due to the integration of this sector
in the ASEAN Economic Community (MEA) in 2020 and the rapid development of financial
technology (Fintech) that requires innovation and more flexible services from banks. To
anticipate the impact of MEA and Fintech, the banking sector should improve its
technology, business, human resources (HR) and infrastructure. Otherwise, the national
banking sector will suffer from major losses.
Realizing the significance of human resources toward an institution, HR has become part
of the BRI transformation plan in both the digital banking and global playership stages.
Based on the data obtained on December 31, 2016, 74 per cent of the bank employees are
below 35 years old. In general, they are autonomous, techno-savvy, fast-paced and like
to become part of the community. BRI transformation depends upon these young employees
because they are the ones who carry out infrastructure and business transformation of the
bank.
Effective human resource management is the key to improve working performance. Basu
and Handoko (2000, p. 37) stated that some factors affecting working performance are job
satisfaction and leadership/supervision. Therefore, BRI should take these factors into
account before developing its human resource management program. Recently, companies
have spent millions of dollars on human resource management programs. It showed that the
attitude and performance of employees are key to achieve the estimated goals the company
has established, have excellent performance and develop a competitive advantage (Karatepe
and Sokmen, 2006).
An organization cannot run well without willingness from its members to engage in
positive behavior. Organizational citizenship behavior (OCB) allows this engagement.
Understanding the source and nature of OCB is an important priority for researchers
interested in organizational performance (Organ, 1988). Paramita’s (2008) study did not
involve loyalty and commitment as variables when these two may be related to OCB. In
different organizations, for example, banks, loyalty and commitment are individual criteria.
Both elements are related to the psychological atmosphere that encourages an employee to
work better and be willing to help their co-workers.
On the other hand, Caracas et al. (2009) argued that a method to overcome problems in
organizations is fostering spirituality. It helps employees understanding meaning of
working and their goals and also having sense of community at work (Caracas et al., 2009;
Marques et al., 2007). Spirituality in the workplace is a framework of organizational value
that demonstrates organizational culture, characterized by better employee performance,
communication and understanding toward each other. Ashmos and Duchon (2000) reported
that employees working in organizations promoting spirituality constantly seek for
meaning and purpose of their work and also connection with other human beings and are
interested in becoming members of society.
Spirituality in the workplace is a framework of organizational values that shows the
existence of organizational culture, characterized by improving employee performance by
fostering communication and understanding of one another.
Differences in spirituality with other perspectives, for example, spirituality with
religiosity, among others, are spirituality is self-awareness and individual awareness about
the origin, goals and destiny. Religion is the absolute truth of life that has physical Spirituality at
manifestations above the world. Religion is the practice of certain behaviors that are work
associated with the beliefs expressed by certain institutions which are connected with the
beliefs expressed by certain institutions that are shared by its members. Religion has a
testimony of faith, community and a code of ethics; in other words, spirituality gives
answers to who and what a person is (existence and awareness), while religion provides
answers to what a person must do (behavior or action).
Several studies support the claim that workplace spirituality has a significant impact on
personal attitudes. It plays a major role in overcoming organizational problems, such as
poor organizational commitment, performance and job satisfaction (Ahmadi et al., 2014a,
2014b; Gupta et al., 2014). Rego and Pina e Cunha (2008) stated that employees involved in
an organizational climate possessing rich spirituality would become more effective, loyal to
the organization and perform extra-role performance. This study proved that companies
implementing workplace spirituality tend to improve commitment and work productivity
(Gupta et al., 2014; Rego and Pina e Cunha, 2008; Ashmos and Duchon, 2000). Most studies
conducted concerning the concept of workplace spirituality, and the benefits of workplace
spirituality on personal attitudes, behavior, organizational outcomes and performance levels
(Ashmos and Duchon, 2000; Harrington et al., 2001; Lee et al., 2003; Milliman, et al., 2003),
adopted western values, which are less suitable to be applied in Muslim organizations
(Kamil et al., 2011). Djafri and Noordin (2016) stated that the practice of spirituality in
Muslim organizations is rarely conducted.
Spirituality involves the experience of employees to find the main meaning in work and
sense of connectedness, and the organization sees a new perspective to understand employee
behavior, including OCB, which will ultimately improve performance. Nasrudin et al. (2013)
and Kazemipour et al. (2012) found significant correlations between spirituality and OCB.
The most studies have been done on the concept of spiritual at work and benefits of spiritual
at work on personal attitudes, behaviors, organizational outcomes and performance levels
(Ashmos and Duchon, 2000; Harrington et al., 2001 Lee et al.,2003; Milliman, et al., 2003).
They still adopt western values which incompatible to be applied in Muslim organizations
(Kamil et al., 2011). Djafri and Noordin (2016) stated that the practice of spirituality in
Muslim organizations is still rare.
The definition of OCB in the Islamic perspective (OCBIP) received a lot of attention from
Muslim researchers. The concept of OCB itself is a concept built on the context of Islamic
teachings which refers to the instructions of the Qur’an and Hadith. According to Azizah
(2016), Islam is a perfect religion that has a social order and way of life that aims to produce
unique personalities and different cultures for society. OCB in an Islamic perspective is used
to describe individual actions following Sharia, where each individual does goodness solely
to get the pleasure of Allah. The quality of spirituality is based on Islamic teachings which
comprise beliefs, rituals, daily behavior and knowledge of obedience to a set of Islamic
rituals and become closer to God and find personal value (Khodayarifard et al., 2013).
This research is conducted in syari’ah banking for several reasons. First, Indonesia is a
predominantly Muslim country, so it is necessary to have a banking institution that suits the
Muslims’ needs. Second, Syari’ah banking in Indonesia has been developing rapidly with
the establishment of 11 Syari’ah commercial banks. Third, the composition of new Syari’ah
banking reaches 5 per cent when compared with the conventional bank, whereas the
number of Muslim population in Indonesia is 87 per cent. This is an irony faced by syari’ah
banking in Indonesia. This shows that several factors must be considered by Syariah
banking to capture this potential and reach the untapped potential market. To survive in a
competitive banking environment and become strong partners for conventional banking,
JIMA syari’ah banking needs to rely on its employees as intermediaries between banks and
customers to achieve a large market share. Therefore, banks should seek to create a positive
attitude from employees, motivate employees to be more committed, which in turn will
contribute positively to the organization.
One way is to develop OCB. It is one form of prosocial behavior, positive social behavior,
constructive and meaningful. OCB transforms the formal organization atmosphere into a
relaxed and cooperative environment to reduce tension among employees, creating a
supportive working environment to increase productivity, affecting the effectiveness and
efficiency (Purnamisari, 2018). OCB has the potential to improve organizational efficiency
(Podsakoff et al., 2000; Boerner et al., 2007; Podsakoff et al., 2009; Chiang and Tsung, 2012).
Organ et al. (2006) state without employee involvement, the organization will become a
fragile social system and soon overrun the competition. Employee involvement is
demonstrated by an attitude of acceptance, a strong belief in organizational values and goals
called commitment. Commitment is one’s expectation of benefits gained from the
organization and illustrates strong feelings toward organizational membership (Zeinabadim
and Salehi, 2011).
There are some limitations of previous studies that examine spirituality relationships
with OCB. Nasrudin et al. (2013) and Kazemipour et al. (2012) found significant correlations
between spirituality with OCB, but there is an inconsistency of research findings to suggest
that spirituality has no direct effect on OCB but through individual perceptions of
organization. As the study of spirituality with OCB is still limited, this study attempts to
explain OCB from an Islamic perspective, to propose a framework on Islamic spirituality,
spiritual at work as an individual source of OCB and moderation of organizational
commitment using Djafri and Noordin’s (2017) and previous empirical studies, with an aim
to integrate the spirituality and OCB in a model that can be used to better understand OCB.
It is hoped that this model development will reduce the scarcity of literature on spirituality
with OCB through organizational commitment. This will help the organization to
understand the role of spirituality and organizational commitment to improve OCB of
employees that ultimately will improve organizational performance.
Based on the elaboration, the objectives of this study are to analyze the:
 influence of Islamic spirituality toward OCBIP;
 influence Islamic spirituality toward OCBIP in which spirituality at work and
organizational commitment become mediators; and
 influence of OCBIP toward working performance.

No previous study has comprehensively studied the influence of Islamic spirituality toward
OCBIP, influence Islamic spirituality toward OCBIP in which spirituality at work and
organizational commitment become mediators and influence of OCBIP toward working
performance.

2. Theoretical review
2.1 Theoretical study
2.1.1 Spirituality. Spirituality gives people a transcendental perspective, spiritual
intelligence brings about a deeper understanding of life, heightened values, a strong sense of
purpose and a high level of motivation (Hendijani Fard and Seyyed Amiri, 2018). Confidence
in one’s abilities will influence the way people think, feel and motivate themselves and in
acting. Spirituality is the esoteric dimension of the religious soul in modern human life. It
concerned the quality of faith, soul, mental, emotional intelligence and spiritual intelligence
originating from one’s religious beliefs as a Muslim. Spirituality is one of the three main Spirituality at
philosophical perspectives of the ultimate nature of reality. As the first of these, spirituality work
is a theistic perspective; it concedes to the existence of a superior or immortal soul. The
second perspective is atheism that denies belief in God or any type of soul or deity.
According to this perspective, matters are the only truth of reality. The third perspective is
agnosticism; wherein there is no clear evidence for the existence of God or any immortal
souls and therefore, questions of existence cannot be answered (Nandram, 2016).
2.1.2 Islamic spirituality. Islam sees spirituality as an action for the basic purpose of life.
For example, the goal of Muslim life is to worship Allah (Qur’an, 51:56). Nasr (1987) defines
Islamic spirituality as the presence of relationships with God that influence individual self-
esteem, a sense of meaning and connection with others and nature. The quality of
spirituality is based on Islamic teaching which comprise beliefs, rituals, daily behavior and
knowledge of obedience to a set of Islamic rituals and become closer to God and find
personal value (Khodayarifard et al., 2013). Mohsen (2007) defines Islamic spirituality as
taqwa. According to taqwa means to avoid Allah’s punishment by doing what he commands
and keeping away from doing what is prohibited.
2.1.3 Workplace spirituality. Spirituality in the workplace does not always involve
connections to any particular religious tradition but can be based on personal values and
philosophy. Spirituality in the workplace is about employees who see themselves as
spiritual beings who need nurturing in the workplace, who experience sense of purpose and
meaning in their work and a sense of connectedness with each other (Ashmos and Duchon,
2000; Milliman et al., 2003). Ashmos and Duchon (2000) divide spirituality in the workplace
into three main dimensions, namely, inner life, meaningful work and community.
Furthermore, it is said that spirituality in the workplace is not about religion, although
people may sometimes express their religious beliefs in the workplace. Spirituality in the
workplace is an opportunity to show various aspects of one’s personality.
2.1.4 Organizational commitment. The concept of commitment leads someone to
categorize individual differences in matters of value and motives more simply.
Organizational commitment is the willingness to exert extra effort in the interests of the
organization and a strong desire to maintain membership in the organization (Mowday et al.,
in Zeinabadi and Salehi, 2011). Zeinabadi and Salehi (2011) state that organizational
commitment is related to one’s total involvement with organizations, both cognitive and
affective. Luthans (2011) explains that organizational commitment is an attitude about
employee loyalty to the organization and also a continuous process where participants or
members of the organization show more attention to the organization.
2.1.5 Organizational citizenship behavior from Islamic perspective. OCB involves several
behaviors, including helping people, becoming volunteers for extra tasks, obeying the rules and
procedures in the workplace. OCB in an Islamic perspective that used to describe individual
actions following Sharia, where each individual does good solely to get the pleasure of Allah
(Azizah, 2016). OCB in Islam is a form of Muslim self-awareness who works in an organization.
Work not only doing work according to the job description but to ease the burden of the
organization by carrying out useful activities and preventing the organization from voluntary
loss. This behavior is characterized by helping others voluntarily. Islam has emphasized this
behavior with a view to the prosperity of individuals and society (Hadi et al., 2015).

2.2 Conceptual framework

2.2.1 Influence of Islamic spirituality toward organizational citizenship behavior from
Islamic perspective. Charoensukmongkol et al. (2015) conducted a study about the
contribution of spirituality at work toward North Texas University staffs’ OCB. The variables
JIMA were a sense of community, meaning of work, inner life, OCB-I and OCB-O. The findings
showed that the sense of community influenced OCB-I and OCB-O of the staff. Besides that,
the meaning of work and inner life influenced OCB-I and OCB-O.
Nasr (1987) defined Islamic spirituality as a relationship with God that affects individual
self-esteem, sense of meaning and connection between the individual and others as well as
the environment. Spirituality level is based on Islamic teachings that consist of beliefs,
rituals, daily activity and adherence to a set of Islamic rituals, devotion to God and quest in
finding personal value (Khodayarifard et al., 2013).
Previous researchers have conducted studies on Islamic spirituality, for instance, Bonab
et al. (2013), Kamil et al. (2011) who stated that Islamic spirituality influenced behavior in the
organization. The finding is at the opposite of Kamil et al. (2014) which stated that Islamic
spirituality did not have any influence on OCBIP. Based on the explanation, the first
hypothesis was:

H1. Islamic spirituality influenced OCBIP.

2.2.2 Spirituality at work as mediation in the influence of Islamic spirituality toward
organizational citizenship behavior from Islamic perspective. Sheikhy et al. (2015) observed
the relationship between spirituality in organization, loyalty and participation with OCB.
The objective was to clarify the relationship between spirituality in organization, loyalty
and participation with OCB. The population was 1,266 oil company staffs in Khuzestan. The
study showed a significant correlation between spirituality in organization and
participation, spirituality in organization and loyalty, participation and OCB and loyalty
and OCB.
The relationship between Islamic spirituality and spirituality at work is derived from
Pawar (2009) that individual spirituality influenced the three aspects of spirituality at work
(meaning of work, community at work and meaning of working), and also positive goals of
organization and three working attitudes (job participation, job participation and
organizational commitment). The finding showed a positive correlation between the three
aspects of spirituality and the three working attitudes.
Charoensukmongkol et al. (2015) reported that sense of community, meaning work and
inner life had an influence on OCB-I and OCB-O of members of the organization. The
meaning of work and inner life also influenced OCB. These are empirical evidence
supporting a correlation between spirituality at work and OCB. Combining spirituality at
work and OCB and the relationship between Islamic spirituality and spirituality at work,
spirituality at work was mediating the influence of Islamic spirituality toward OCB. As a
result, the second hypothesis was:

H2. Spirituality at work was mediating the influence of Islamic spirituality towards
OCBIP.
2.2.3 Organizational commitment as mediation in the influence of Islamic spirituality
toward organizational citizenship behavior from Islamic perspective. The relationship
between Islamic spirituality and organizational commitment was derived from Kamil et al.
(2011) that the factors affecting Islamic spirituality were worship, faith, a constant reminder
of Allah and forgiveness. The population was all business in Malaysia in which 405 Muslim
employees became the samples. These factors were able to increase loyalty at work.
Haryokusumo (2015) stated that there was a positive correlation between spirituality at
work and affective commitment. Rich (2015) also found out that spiritual leadership
influenced the four aspects of OCB (altruism, conscientiousness, sportsmanship, courtesy), Spirituality at
but did not have any influence on civic virtue. work
Fry et al. (2011) described a positive and significant correlation between spiritual
leadership (vision, altruistic love and hope/faith) and organizational outcomes organization
(commitment and productivity).
Ahmadi et al. (2014a, 2014b) investigated the correlation between spirituality at work
and OCB. The samples were 248 employees. The finding showed a positive correlation
between the dimensions of spirituality at work (working interest, sense of solidarity,
experience perfectionist and spiritual connection) and OCB.
Organ et al. (2006) stated commitment, internal factor an employee had, influenced OCB.
It was supported by Thomas and Feldman (2011) indicating that affective commitment
affected OCB. Benjamin (2012) found out the positive relationship between affective
commitment and OCB of bank employees. Highly committed employees had higher OCB
(Salehi and Gholtast, 2011). In short, these were empirical evidence supporting the
relationship between organizational commitment and OCB. Combining the relationship
between organizational commitment and OCB and the relationship between spirituality and
organizational commitment, organizational commitment was mediating the influence of
Islamic spirituality toward OCB. Based on the explanation, the third hypothesis was:

H3. Organizational commitment was mediating the influence of Islamic spirituality

toward OCBIP.
2.2.4 Influence of organizational citizenship behavior from Islamic perspective toward
working performance. For an employee, motivation and environment led to better
performance (Porter and Lawler, 1968). This attitude was directly related willingness to
become part of the organization, which was associated with working performance. When
the company was able to maintain these attitudes, it would be easier for the company to
achieve its organizational goals (Mathieu and Zajac, 1990). A set of values that distinguished
an organization from others (Hofstede, 2010) had been shown to influence OCB (Jo and Joo,
2011) and working performance (Koesmono, 2005). Good working performance and active
participation of employees helped an organization achieving its goals; therefore, the
participation of employees was an important factor for OCB (Chughtai, 2008), but the
participants did not influence working performance (Rotenberry and Moberg, 2007).
Eastman (1994) stated that altruistic, one aspect of OCB, had a positive influence on
working performance. Podsakoff and MacKenzie (1997) described a close relationship
between OCB and the quantitative outcome of group work, but there was no relationship
between OCB and quality of work. Budhwar et al. (2007) mentioned that OCB had a positive
influence on working performance.

H4. OCBIP influenced working performance.

3. Methodology
Based on the objective, the study was categorized as explanatory research. The setting of
the study was the branch office of BRI Syariah in Malang. The population was employees of
the branch office. The samples were 217 employees of BRI Syariah Malang. With an
estimated population of 193 individuals and a 5 per cent confidence level, the total samples
were 150 employees, including the supervisors. The sampling technique was proportional
random sampling, in which all members of the population have an equal chance to become
sample based on proportion per section (Sekaran, 2003; Indarti et al., 2017).
JIMA The data were primary data obtained through questionnaires. The questionnaire
consisted of question items on Islamic spirituality, workplace spirituality, organizational
commitment and OCBIP. Table I is an operational definition and indicators to measure each
variable in the study.
In carrying out the research activities needed a tool in the form of a questionnaire; before
using the questionnaire, it must be an examination in advance the validity and reliability
examination. Validity shows the extent to which the data collected does not deviate from the
description of the variable in question (Sekaran, 2003). Instruments are said to be valid if the
correlation coefficient is  0.3. Instruments can be said to be reliable if the value of the a
coefficient is 0.6 (Malhotra, 2004; Solimun and Fernandes, 2017). The data analysis
technique was partial least squares (PLS). Discriminant validity in this approach is using
the Fornell–Larcker criteria (Fornell and Larcker, 1981) where the AVE square root value of
a construct must be greater than its correlation value with other extracts. Figure 1 described
the definition of the variables and structural model used in this study.

4. Findings
This section discussed the evaluation of the structural model. The evaluation aimed to
assess the indicators/observed variables which reflected construct or latent variables that
could not be measured directly. The indicators were evaluated to give meaning to symbols
given to the latent variables. Empirical analysis aims to provide validation and reliability
for the model reflecting the parameters of latent variables developed based on theories and

Variable Indicator

Islamic spirituality (Fares and Noordin, 2016) Worship

Seeking God’s blessing
Forgiving
Spirituality at work Inner life
(Ashmos and Duchon, 2000) Meaning in work
Community at work
Organizational commitment (Meyer et al., 1993) Affective
Sustainability
Normative
OCBIP Supporting criteria
Table I. (Hadi et al., 2015) Organizational participation
Operational Corporate belongings
definition of Altruism
variables Interpersonal

Spirituality at
Work

H2

H4
Islamic H1 Employee
OCB IP
Spirituality Performance

H3

Figure 1.
Organizational
Structural model Commitment
previous studies. This study used four latent variables, namely, Islamic spirituality, Spirituality at
spirituality at work, organizational commitment and OCBIP with reflective indicators. work
The results of the instrument validity examination show that the items statement of
Islamic spirituality, Spirituality at work, organizational commitment and OCBIP variables
are obtained by the correlation coefficient greater than 0.33. Obtaining number statement
items greater than 0.33 indicates that statement items are valid. Validity testing is presented
in Table II.
Based on Table II, an instrument can be said to be reliable if it can be used to measure a
symptom at different times, it always shows the same results or consistently gives the same
size results. Instruments can be said to be reliable if the value of the a coefficient is 0.6
(Malholtra, 2004). Table III is the result of testing the reliability of research variables.
Based on Table III, reliability examination the a coefficient is obtained for Islamic
spirituality, Spirituality at work, organizational commitment and OCBIP variables showing
the acquisition of numbers greater than 0.6. The acquisition of all variables is greater than
0.6 indicates that the research instrument is reliable.
Structural equation testing of the PLS approach. Discriminant validity using the square
root of average extracted (HAVE). If the HAVE value of each latent variable is greater than
the correlation with other variables, then the instrument is said to have good discriminant

Corrected item-total
Variable Indicator Item correlation Conclusion

Islamic spirituality Worship X1.1.1 0.556 Valid

X1.1.2 0.549 Valid
Seeking God’s blessing X1.2.1 0.915 Valid
X1.2.2 0.891 Valid
Forgiving X1.3.1 0.906 Valid
X1.3.2 0.911 Valid
Spirituality at work Inner life Y1.1.1 0.684 Valid
Y1.1.2 0.681 Valid
Meaning in work Y1.2.1 0.512 Valid
Y1.2.2 0.509 Valid
Community at work Y1.3.1 0.337 Valid
Y1.3.2 0.348 Valid
Organizational commitment Affective Y2.1.1 0.854 Valid
Y2.1.2 0.886 Valid
Sustainability Y2.2.1 0.865 Valid
Y2.2.2 0.880 Valid
Normative Y2.3.1 0.874 Valid
Y2.3.2 0.851 Valid
OCBIP Supporting criteria Y3.1.1 0.370 Valid
Y3.1.2 0.585 Valid
Organizational participation Y3.2.1 0.446 Valid
Y3.2.2 0.395 Valid
Corporate belongings Y3.3.1 0.357 Valid
Y3.3.2 0.435 Valid
Altruism Y3.4.1 0.375 Valid Table II.
Y3.4.2 0.542 Valid
Interpersonal Y3.5.1 0.472 Valid
Results of the
Y3.5.2 0.334 Valid validity examination
of research
Source: Primary data processed (2017) instruments
JIMA validity (Chin, 1998). Recommended measurement values must be greater than 0.5. The
calculation results of the HAVE values as shown in Table IV.
The test results in Table IV show that the HAVE value of all variables designed in this
study is greater than the correlation between latent variables and other latent variables, so
the instrument is said to be valid. Thus the instrument is said to be valid because the HAVE
value is greater than 0.5. Composite reliability tests the reliability values between indicators
of the construct that shapes them. The composite reliability results are said to be good if the
value is above 0.70. The test results of the composite reliability measurement model can be
presented in the following Table V.
The test results in Table V obtained composite reliability values of the organizational
commitment variable is 0.847, Islamic spirituality variable is 0.789, OCBIP variable is 0.823
and spirituality at work variable is 0.723. This means that the four variables analyzed have
good composite reliability because the value is above 0.70. So, further analysis can be done
by examining the goodness-of-fit model by evaluating the inner model.
Goodness-of-fit test of the structural model in the inner model used predictive relevance
(Q2) score to measure how well the model generated observation scores. Q2 was based on
the coefficient of determination of all the dependent variables. Q2 score was between
0 < Q2 < 1; the closer it was to 1, the better the model is. The analysis showed that Q2 was

Variable Cronbach’s a Conclusion

Table III. Islamic spirituality 0.747 Reliable

Spirituality at work 0.643 Reliable
Results of the Organizational commitment 0.736 Reliable
reliability OCBIP 0.627 Reliable
examination of
research instruments Source: Primary data processed (2017)

Correlations of the latent variables

Research variables AVE HAVE Commit IS OCBIP SW

CM 0.654 0.809 1.0000

IS 0.558 0.747 0.420 1.0000
Table IV. OCBIP 0.484 0.698 0.554 0.372 1.0000
AVE Values, HAVE SW 0.466 0.683 0.412 0.202 0.647 1.0000
and correlations Notes: IS = Islamic spirituality (X1); SW = spiritual at work (Y1); CM = organizational commitment (Y2);
between latent OCBIP = organizational citizenship behavior from Islamic perspective (Y3)
variables Source: Data processed

Variable Composite reliability Result

Table V. Organizational commitment 0.847 Reliable

Islamic spirituality 0.789 Reliable
Results of the OCBIP 0.823 Reliable
reliability Spirituality at work 0.723 Reliable
examination of
instrument research Source: Primary data processed (2017)
0.8131 or 81.31 per cent, which indicated that the model was able to explain 81.31 per cent of Spirituality at
the data, while the remaining 18.69 per cent was explained by other variables (outside the work
model) and error. In conclusion, based on the analysis, the PLS model was good because it
was able to explain 81.31 per cent of the overall information.
The structural model (inner model) was evaluated based on the coefficient describing the
relationship between the latent variables. The objective was to describe the relationship
between the latent variables. Based on the output of PLS, structural model evaluation and
hypothesis testing were conducted by looking at the estimated coefficient line and t-statistic
(5 per cent level of significance). The complete analysis result was described in the PLS
model output. Based on the conceptual framework, the model evaluation and hypothesis
testing were carried out in two stages, namely:
(1) coefficient line testing; and
(2) moderating variable coefficient line testing.

Figure 2 described the result of PLS that analyzed the relationship between the variables.

H1. Influence of Islamic Spirituality toward OCBIP.

The coefficient showing the influence of Islamic spirituality toward OCBIP was 0.144, and
the direction was positive. It meant Islamic spirituality and OCBIP had the same direction.
The p-value was 0.311 > 0.05. Because the p-value > 5 per cent, Islamic spirituality did not
have any influence on OCBIP. Even though the coefficient was positive (0.144), the p-value >
0.05; therefore, the hypothesis stating that higher Islamic spirituality would result in higher
OCBIP was rejected. At the same time, the hypothesis stating that lower Islamic spirituality
would result in lower OCBIP was also rejected.

H2. Spirituality at work as mediation in the influence of Islamic spirituality toward

OCBIP.
Based on the analysis, Islamic spirituality did not have a direct influence on OCBIP, and
spiritual at work had a direct and significant influence on OCBIP. Islamic spirituality had a
direct and significant influence on the spiritual at work. The coefficient was 0.287 and
p-value 0.028 < 0.05; therefore, spiritual at work was the mediating variable.
Based on Figure 2, the coefficient representing the influence of Islamic spirituality
toward spiritual at work was significant, and that of spiritual at work toward OCBIP was
significant. At the opposite, the coefficient showing the influence of Islamic spirituality
toward OCBIP was not significant. The spiritual at work variable in the model was

Spirituality at
Work

H2
H1 H4
Coef = 0.287
Coef = 0.144 Coef = 0.344
P value = 0.028
P value = 0.311 P value = 0.011
Islamic Employee
OCB IP
Spirituality Performance
H2
Coef = 0.304
P value = 0.013
Q2 Predictive
Relevance = 831.31%
> 75%
Figure 2.
Organizational
Commitment Result of PLS
JIMA categorized as full mediation. Therefore, there was enough empirical evidence that claimed
spiritual at work was mediating the influence of Islamic spirituality toward OCBIP.

H3. Organizational commitment as mediation in the influence of Islamic spirituality

toward OCBIP.
Based on the analysis, Islamic spirituality did not have a direct influence on OCBIP, but
organizational commitment did. Islamic spirituality had direct and significant influence on
organizational commitment. Based on the analysis of the mediating variable, the coefficient
was 0.304 and the p-value was 0.013 < 0.05; therefore, organizational commitment became
the mediating variable.
Based on Figure 2, the coefficient representing the influence of Islamic spirituality
toward organizational commitment was significant, and that representing the influence of
organizational commitment toward OCBIP was also significant. On the other hand, the
coefficient describing the influence of Islamic spirituality toward OCBIP was not significant.
Organizational commitment was categorized as full mediation. In other words, there was
strong empirical evidence to claim organizational commitment was mediating the influence
of Islamic spirituality toward OCBIP.

H4. Influence OCBIP toward working performance.

Based on the analysis, the coefficient describing the influence of OCBIP toward working
performance was 0.344. The coefficient had positive direction, which indicated that there
was linearity between OCBIP and working performance. The p-value was 0.011 < 0.05, and
as the result, OCBIP influenced working performance. As the coefficient was positive (0.344)
and p-value was < 0.05, H4 was accepted. Higher OCBIP would result in better working
performance, and at the opposite, lower OCBIP would result in poorer working performance.

5. Discussion
5.1 Direct influence of Islamic spirituality toward organizational citizenship behavior from
Islamic perspective
Discussion about the influence of Islamic spirituality toward OCBIP is to answer the
statements of problem and to test H1. Islamic spirituality in this context refers to worship,
seeking for Allah’s blessing and forgiveness. Seeking for Allah’s blessing is the indicator
with the highest score. It means Allah’s blessing has the most important role in developing
Islamic spirituality. Some factors to develop the indicators are making mass prayers and
donation as habit.
OCBIP in this context consists of supporting criteria, organizational participation,
corporate belongings, altruism and interpersonal. Based on the questionnaire, the
respondents have positive attitude and perception toward Islamic spirituality. In other
words, the bank employees have positive perception on Islamic spirituality and its
indicators (worship, seeking for Allah’s blessing and forgiveness). The second indicator,
seeking for Allah’s blessing, has the highest average score. The employees stated that
they make mass prayer and donation their habitual actions. Based on the respondent,
seeking for Allah’s blessing is the most prominent indicator to describe Islamic
spirituality. Looking at the estimated loading score, seeking for Allah’s blessing is the
dominant indicator. However, the respondents mentioned that they have not carried out
the indicator well.
The analysis showed that Islamic spirituality did not have significant influence on OCBIP.
It is in line with Sheikhy et al. (2015) investigating the correlation between spirituality at work,
loyalty and participation with OCB. The finding reported significant correlation between Spirituality at
spirituality at work and participation, between spirituality at work and loyalty, between work
participation and OCB and between loyalty and OCB. The conclusion of Sheikhy et al.’s (2015)
study was spirituality did not have influence on OCB. The finding also supported Kamil et al.’s
(2011) study that the factors affecting Islamic spirituality were worship, faith, constant
reminder about Allah and forgiveness. Furthermore, Kamil et al. (2014) argued that worship
and da’wah are the components developing OCBIP.
The finding is at the opposite of Pawar’s (2009) study identifying positive correlation
between the three aspects of spirituality and the three aspects of work. The first reason
Islamic spirituality did not have influence toward OCBIP is individuals working at banking
have had their established working guidelines. They use this guideline to finish their work.
As OCBIP (extra role performance) refers to individual performance that exceeds his or her
responsibility, is elective in nature and does not result in any reward, the higher willingness
an individual has to finish his or her job, the more likely it is for the individual to perform
extra role performance.
The second is every institution has an established standar operasional prosedur and
therefore, employees are supposed to finish their duty. Having too much work, the
employees do not have any more time to consider how much influence their willingness has
toward their working performance. Highly committed employees will have such behavior.
They would be willing to work more than they are supposed to because they are loyal to
their organizations. The third reason is the assumption that OCBIP is derived from an
individual instead of the environment. Some of the respondents stated that “I carry out
OCBIP because of change required by the company. Without OCBIP, it is going to be
difficult for the company to meet the estimated targets. Besides that, my religion teaches me
to help other people” (hablum minanas).
It is supported by Azizah (2016) that Islamic spirituality is symbol, faith, value and
behavior related to religion, knowledge, feeling and spirituality of an individual. Intrinsic
motivation encourages an individual to have Islamic spirituality or, in this case, help his or
her colleagues. Furthermore, Islamic spirituality encourages an individual to behave well,
become more spiritual and become a good member of society (Ali, 2005). This study showed
that the employees had better work performance in competitive atmosphere. Positive
competition among co-workers encourages individuals to show their performance to achieve
goals of their organizations.

5.2 Spirituality at work as mediation in the influence of Islamic spirituality toward

organizational citizenship behavior from Islamic perspective
Discussion about spirituality at work as mediation in the influence of Islamic spirituality
toward OCBIP is to answer the statements of problem and to test H2.
Based on the data, the respondents have positive attitude and perception about
spirituality at work. They have positive perception about psychological side of their lives,
meaning of work and community at work. The psychological side of their live has the
highest average score and therefore, the indicator becomes the most important and strongest
element to represent spirituality at work.
In other words, the indicator is the most dominant indicator that develops spirituality at
work. The bank employees have good psychological lives since they have realized that they
should work sincerely and working is one part of devotion.
The hypothesis testing stated that spirituality at work was mediating the influence of
Islamic spirituality toward OCBIP. Spirituality at work is the complete mediation in the
influence of Islamic spirituality toward OCBIP. Mediating nature of spirituality at work in
JIMA the influence of Islamic spirituality toward the staffs’ OCBIP can be seen based on
immediate influence of Islamic spirituality toward the OCBIP. In other words, higher Islamic
spirituality will increase spirituality at work, in which increasing spirituality at work will
increase the staffs’ OCBIP.
Basically, spirituality at work refers to a condition in which employee looks at himself or
herself as a spiritual being who needs psychological supervision at work, has sense of
purpose and meaning at his or her work and has sense of connectedness between each other
(Ashmos and Duchon, 2000; Milliman et al., 2003). Qs At-Taubah verse 105 emphasizes the
importance of working, and Al-Baqarah verse 207 states that Allah will bless people who
are devoted to Him.
Intervening variable in this research is spirituality at work. The importance of
spirituality at work to improve OCBIP of the employees can be seen from the findings of
some of the previous research, for example Ahmadi et al. (2014a, 2014b), who identify
positive relationship between spirituality at work of which dimensions are working interest,
sense of solidarity, experience perfectionist and spiritual connection with OCB of employees.
In addition, Charoensukmongkol et al. (2015) showed that sense of community has influence
toward members of organizations’ OCB-I and OCB-O members of the organization. Meaning
of work and inner life have influence on OCB-I and OCB-O.
The influence of Islamic spirituality on spirituality at work can be seen from the findings
of some previous studies. Pawar (2009) stated that there is correlation between individual
spirituality and the three aspects of are spirituality at work (meaning of work, community at
work and relationship at work) and between positive goals organization and the three
aspects of working attitude (job satisfaction, participation and organizational commitment).
The finding reported there is positive relationship between the three aspects of spirituality
and the three aspects of working attitude. Furthermore, Kamil et al. (2011) also mentioned
that the factors that influence Islam’s spirituality are worship, faith, constant reminder to
God and forgiveness; these factors are related to spirituality at work.
The coefficient analysis showed that Islamic spirituality has influence toward
spirituality at work. A positive coefficient indicates linearity or linear influence. Hence,
higher Islamic spirituality will result in higher spirituality at work, and at the opposite,
lower Islamic spirituality will result in lower spirituality at work.
The coefficient also showed spirituality at work have influence toward OCBIP of the
employees. A positive coefficient indicates linearity or linear influence. As a result, higher
spirituality at work will cause higher employees’ OCBIP and lower spirituality at work will
cause lower OCBIP.
The finding is at the opposite to Sheikhy et al. (2015) who described a significant
relationship between spirituality at work and participation, between spirituality at work and
loyalty, between participation and OCB and between loyalty and OCB.
The finding supports Haryokusumo’s (2015) study whose finding is there is a positive
relationship between spirituality at work and affective commitment. It also is in accordance
to Marques et al. (2007) that spirituality at work refers to interconnectedness between
individuals involving in working process, which begins with authenticity, reciprocity and
personal goodwill; these are generated by a deep sense of meaningfulness attached to work
of organization and produce greater motivation and organizational excellence.

5.3 Organizational commitment as mediation in the influence of Islamic spirituality toward

organizational citizenship behavior from Islamic perspective
Discussion about organizational commitment as mediation in the influence of Islamic
spirituality toward OCBIP is to answer the statements of problem and to test H3.
 Based on the questionnaire, the respondents had positive perception and attitude about Spirituality at
organizational commitment. They have good level of affective, normative and continuous work
commitment. Normative commitment is an indicator with the highest average score and
therefore, is categorized as very good. Normative commitment is associated to loyalty, for
example, the respondents decided to work in the organization where they are working now
and have no intention to leave the organization.
Based on the data, normative indicator is the first indicator used to describe
organizational commitment. However, based on the estimated loading factor, continuous
commitment is the most dominant indicator because it has the highest loading factor. Thus,
based on the model evaluation, continuous commitment has the most dominant contribution
for organizational commitment.
The intervening variable is organizational commitment. Previous studies have
discussed the importance of organizational commitment to increase OCBIP. Thomas and
Feldman (2011) stated that affective commitment have influence toward OCB, and
Benjamin (2012) identified a positive correlation between affective commitment and bank
staffs’ OCB.
The finding is in accordance to Sheikhy et al. (2015) that spirituality at work had
significant influence toward participation and loyalty, participation had significant
influence towards OCB and loyalty had a significant influence toward OCB. The conclusion
was loyalty was a part of organizational commitment that had influence toward OCB. The
more loyal an employee is, the higher OCB the employee has.
The finding is also in line to Zeinabadi and Salehi (2011) that organizational commitment
is related to cognitive and affective involvement of an individual in organization. Individual
is interested in and then able to accept value, goals and target of organization due to his or
her cognitive involvement, while affective involvement refers to willingness to contribute to
organization, including willingness to stay in the organization. Furthermore, not only is
organizational commitment associated to loyalty, but it also refers to active contribution in
an organization (Miner, 1992). In addition, Luthans (2011) stated that organizational
commitment refers to continuous loyalty in which members of an organization pay careful
attention to the organization.
The finding supports Organ et al. (2006) that internal factors, such as commitment, have
influence toward OCB. As an addition, the internal factors are job satisfaction, personality
and commitment, while the external factors are leadership and culture of organization
(Organ, et al., 2006). The finding also supports Benjamin (2012) that identified a positive
correlation between affective commitment and OCB of bank employees. Muhammad et al.
(2013) who conducted a study in banking sector revealed that commitment influenced OCB.
The finding is at the opposite of Edward (2014) in which normative and ongoing
commitment had negative influence toward OCB.
Organizational commitment is defined as individual attitude/behavior toward
organization, in which this behavior is categorized as positive characteristics, and one of
the examples of proportional behavior, which is positive, constructive behavior
(Podsakoff et al., 2000). Furthermore, organizational commitment refers to the loyalty of
an employee toward his or her organization. It encourages the employee to be responsible
for more work than they are supposed to. It means high organizational commitment will
result in extra role. The condition mentioned above is stated in Qs. Al-Kahfi verse 110,
which means “Say: Surely I am a human being like you, which is revealed to me: ‘That
your God is One God,’ whoever hopes for a meeting with his God, let him do good deeds
and not associate anyone in worshiping his God.”
JIMA Organizational commitment is explicitly illustrated in Qs. An-Nisaa verse 146, except
those who repent and make improvements and hold fast to the religion of Allah and
sincerely do their religion because of Allah. So, they are with the believers, and Allah will
give the believers a great reward. Likewise, with the content contained in Qs, Al-Fath verse
10: which means that those who pledge allegiance to you. Indeed, they pledge their
allegiance to God [1396]. The hand of God is on their hands, so whoever breaks his/her
promise will be the result of his breaking the promise will fall upon him/herself and whoever
fulfills his/her promise to God, so God will give him/her a great reward.
[1396] in the sixth month of Zulkaidah the sixth Hijriyah year, the Prophet Muhammad
and his followers were about to visit Mecca to perform ’umrah and see their long-lost
families. When he arrived in Hudaibiyah, he stopped and sent Utsman bin Affan first to
Mecca to convey the meaning of his arrival and Muslims. They look forward to the return of
Uthman, but it does not come because Uthman was detained by the idolaters. Then again,
the news that Uthman had been killed. Therefore, the Prophet advised that Muslims perform
bai’ah (promise) to him. They also make a pledge to the Prophet, and they will fight you
Quraish with the Prophet until victory is reached. This faithful covenant has been approved
by Allah as mentioned in verse 18 of this letter; therefore, it is called Bai’atur Ridwan.
Bai’atur Ridwan. It vibrates the polytheists, so they release Uthman and send envoys to
make a peace treaty with the Muslims. This agreement is famous for Shulhul Hudaibiyah
[1397]. The person who pledges allegiance usually shakes hands. His way of pledging
allegiance with the Apostle is to place the Apostle’s hand on the person of the promise. So,
the purpose of God’s hand above them is to declare that the promise of the messenger is
equal to promising with God. So, God is above the hands of those who promise it. It should
be noted that God is Holy of all the traits that resemble His beings.
When employees have willingness to stay in an organization and feel emotionally
attached to the organization, they have an obligation to stay in the organization because it is
worth the effort (normative commitment). Moving to another company will cost a lot more
for the employees (ongoing commitment). These commitments encourage employees to be
more adaptable and resilience. They will have higher initiative to help their co-workers.
Based on the elaboration, it can be concluded that commitment is individual belief and
determination to stay in an organization. Qs Fushshilat verse 30 stated that those who say:
Our Lord is Allah. Then they affirm their stance. Then, the angels will come down to them
by saying: “Do not be afraid and do not be sad; cheer them up with the jannah that God has
promised you.”
The analysis showed that ongoing commitment is the most dominant indicator of
organizational commitment. It is shown by high commitment the bank employees have to
continue working in the banks. Bank BRI Syariah should be able to maintain this high
commitment because it encourages the employees to take extra role although they are not
going to be given any reward for their extra work.
The management assumed that the cause of high commitment is limited job vacancy.
Bank BRI Syariah may lose their well-experienced and skillful employees due to this false
assumption. Therefore, the bank should take preventive measure to prevent their employees
from resignation and then working for their competitors.

5.4 Influence organizational citizenship behavior from Islamic perspective toward working
performance
PLS analysis showed that H4, OCBIP has significant influence toward working performance,
was accepted. It means OCBIP has positive influence toward working performance. The
coefficient describing the influence of OCBIP toward working performance is 0.237 and p-value
0.018. The p-value < 5 per cent means that there is a significant and positive influence. In other Spirituality at
words, an increase in OCBIP (Y5) will increase the working performance (Y6), or higher OCBIP work
(Y5) will result in higher working performance (Y6).
The highest loading factor of 0.633 (Table 5.17) is altruism showing that altruism
indicator is the dominant indicator developing OCBIP. It is in line with George and
Bettenhausen (1992) that personality and mood influence both individual and group OCBIP.
Positive mood will increase individual willingness to help other people.
The finding supports the altruistic theory in which OCBIP and working performance
become the aspect (Eastman, 1994) and expands Netemeyer et al.’s (1997) study that
company does not value altruistic behavior specifically, and then employees who
represent this behavior are seen as well-behaved individuals who bring advantage to
the company as well as Hofstede’s (2001) study that the dimensions of OCBIP, altruism,
conscientiousness and civic virtue, of Indian people, have positive influence toward
working performance.
This finding extends Podsakoff and MacKenzie (1997) proving the close relationship
between OCBIP and group work results in quantity of work instead of its quality. It also
extends George and Bettenhausen (1990) and Allen and Rush (1998) that OCBIP has
influence toward working performance. Finally, it is also expanding, Budhwar et al. (2007)
that OCBIP has positive influence toward working performance.

5.5 Theoretical contribution

The findings showed that spirituality at work is mediating the influence of Islamic
spirituality toward organizational commitment. It is the empirical evidence that spirituality
at work and organizational commitment as the mediating variables in the relationship
between Islamic spirituality and OCBIP of the employees are capable of aligning more
complex dynamics of organization. Based on the findings, it is expected that sharia banks
improve OCBIP of their employees to improve their effectiveness. The findings of this study
also provide an empirical contribution Charoensukmongkol et al.’s (2015) study who
describes that spirituality at work has influence toward OCB-I and OCB-O and
Ahmadi et al.’s (2014a, 2014b) identifying positive relationship between the dimensions of
spirituality at work (working interest, sense of solidarity, experience perfectionist and
spiritual connection) and employee’s OCB. At last, the findings support those of Sheikhy
et al. (2015) that spirituality does not have direct effect toward OCB.

5.6 Practical contribution

It is expected that the findings of this study contribute to development of Sharia banking in
Malang. The most important contributions of this research are spirituality at work has
influence toward OCBIP. Therefore, heads of Sharia banks should pay attention and provide
support to employees by creating comfortable working conditions, giving meaning to the
work, develop two-way communication and provide both intrinsic and extrinsic rewards for
employees. These will encourage employees to have better performance and help their co-
workers. Organizational commitment causes OCBIP. It means that organizational
commitment can improve employee’s OCBIP. Therefore, organization should pay more
attention to its organizational commitment because it represents employee’s loyalty and
sustainability of member of organization as well as their attention to success and goals of
the organization. Organizational commitment encourages employees to have higher
working performance. Highly committed employees are more work-oriented, willing to help
and cooperative.
JIMA 5.7 Limitation
This study has several limitations, and as the consequence, the findings cannot be
generalized. The limitation of the study are:
 the design of the study is not able to prevent common method bias completely
because all of the data, those related to both independent or dependent variables, are
self-reported data; and
 the study focuses on OCBIP. It does not investigate organizational citizenship
behavior in conventional manner.

6. Suggestion
Based on the findings and discussion, suggestions for practitioners are:
 spirituality at work and organizational commitment are the components to increase
employee’s OCBIP. Managers, supervisors and head of Syaria bank branch office
should create a positive working atmosphere to maintain their staff’s organizational
commitment and create efficiency; and
 spirituality at work is the most influential component in increasing level of OCBIP.
Good working conditions encourage staffs to spread good information about their
organizations, help their co-workers and finish additional responsibilities given to them.

Suggestions for future researchers are:

 future researchers should conduct a similar study using working performance as
one of the variables; and
 future researchers should investigate the influence of sex, background of education
and working experience of employee toward organizational commitment and OCB.

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Corresponding author
Achmad Sani can be contacted at: sani.uinm.jp@gmail.com

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