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THE ROLE OF ISLAMIC WORK ETHICS AS MODERATING VARIABLE IN THE

RELATIONSHIP BETWEEN JOB DEMANDS AND JOB RESOURCES TO WORK
ENGAGEMENT

Conference Paper · January 2014

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Annisaa Miranty Nurendra Supra Wimbarti

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 THE ROLE OF ISLAMIC WORK ETHICS IN THE RELATIONSHIP
BETWEEN JOB DEMANDS AND JOB RESOURCES TO
WORK ENGAGEMENT AMONG MOSLEM EMPLOYEE

Annisaa Miranty Nurendra

Islamic University of Indonesia
Email : annisaa.miranty@uii.ac.id

Supra Wimbarti
Gadjah Mada University
Email : wimbarti.supra@ugm.ac.id

ABSTRACTS
As the biggest Moslem country, Islamic organization in Indonesia is widely developed.
Almost all of the Islamic organization practice Islamic values and culture. This study
examined the role of Islamic Work Ethics as the moderating variable in the relationship
between job demands and job resources to work engagement. Three aspects of the job
demands (workload, emotional demand, work-home conflict) and three aspects of job
resources (autonomy, self development opportunity, social support) were applied to the
model. Data were collected from 165 Moslem staff from an Islamic university in
Yogyakarta. The Structural Equation Modelling (SEM) was used to analyze the data.
The result of the study showed that at the Job Demands-Resources Model, Islamic
Work Ethic has moderating effect only in the relationship between job demands to
work engagement. The hypothesis that Islamic Work Ethic will have moderating effect
in the relationship between job resources to work engagement was rejected.
Implications of this study are discussed, together with limitations and suggestions for
further research.

Keywords : Islamic Work Ethics, work engagement, job demands, job resources,
structural equation modelling

Introduction
The key differentiator of competitive advantage in this new era is the workers
in the organization. However, workers should be able to adapt to the increasing
demands of its various roles and the organization’s stakeholders, albeit with limited
resources. The needs to monitor and improve the effectiveness of workers in adapting

0
to new demands is increasing, to stimulate their development and improve their well-
being, in line with the increasing performance of the organization (Rothman & Joubert,
2007).
Many studies have shown that the work engagement has a positive correlation
with the key results of the performance, both for the worker and the organization. Work
engagement is proven to improve individual performance, which will ultimately
improve organizational performance. Workers with high work engagement will have
the ability to display the good work because they invest the resources within themselves
to the various aspects of performance (Halbesleben & Bowler, 2007). This is supported
by research from Lorens, et al (2007), and Salanova, Bakker, & Llorens (2006) who
found that work engagement, self-efficacy and the job resources create a positive spiral
which is expected to lead to improved performance all the time (Halbesleben &
Wheeler, 2008). In addition, workers with work engagement has high morale, more
enthusiastic with their work, and they are often immersed in their work (Macey &
Schneider; May, Gilson, & Harter, in Xanthopolou et al, 2009a) as they tend to have
higher productivity.
There are several theories that can be used to explain the work engagement. One
explanation most widely used is the Job-Demands Resource Model (Albrecht,
2010). Based on the theory of Job Demands-Resources Model, there are two main
factors that affect work engagement, namely the job demands and job resources. Job
demands are all aspects of physical, psychological, social and organizational of a job
that requires effort and physical and psychic skills on an ongoing basis, thus requiring
certain physical and psychological sacrifice. Examples of job demands such as the
high-pressure jobs, physical condition that less supportive working environment, and
emotional interaction with stakeholders.
Job resources is any physical, social, psychological and organizational aspects
of a job, that functioning or in achieving work goals, reduce job demands and sacrifice
associated physical and psychological, and stimulating the development and personal
growth (Demerouti, et al, 2001). Job resources has potency to facilitate the

1
development of intrinsic motivation and personal learning as well as the potential for
extrinsic motivation by providing instrumental assistance or information specific to
achieve the goal (Schaufelli & Bakker, 2004). Research shows that job resources (such
as autonomy, social support, supervisory skills, feedback on performance, and
opportunities for professional development) has positive correlation with job
attachment. Job resources has an important relationship with work engagement,
especially in conditions where job demands is high (Xanthopolou et al, 2009a).
However, the Job Demands-Resources Model only look at the work itself and
the external factors outside the individual, but the factors come from the individual
itself may affect the appearance of the work attachment (Hobfoll, in Xanthopolou, et
al, 2009b). This individual factors are called personal resources. Some researchers
examined the effect of personal resources to work engagement, among others, e.g.
research conducted by Xanthopolou et al (2009a). Specifically, the study showed there
is relationship between job resources, personal resources and attachment of mutual
reciprocity over time.
Personal resources are aspects that exist in the individual that are generally
associated with a feeling of individual resilience and their ability to control and
influence their environment successfully (Hobfoll, Johnson, Ennis & Jackson, 2003, in
Xanthopolou et al, 2007). This may be a personal needs or psychological needs of the
individual, motivation, nature or personality traits, and values of the individual. Person
with higher personal resources tend to have more positive appreciation of the individual
himself. In turn, there is the tendency of individuals to experience the fit between the
goals they set with their ability (Judge, et al, 2005). A personal goal has led to internal
motivation to reach their goals and lead to satisfaction (Luthans & Youssef, 2007).
Up to this time, there is quite a lot of personal resource variables studied, such
as self-efficacy, optimism and self-esteem-based-organization (OBSE) (Mauno et al,
2007; Xanthopolou et al, 2007, in Xanthopolou et al, 2009b). Personal resource is one
of the important variables that need to considerate in the prediction of work
engagement. Personal resources can derived from the values of the

2
individual. However, there are no studies have conducted yet about the personal values
as an aspect of personal resources to work engagement.
One of the personal value is the meaning of work to the person. The value of
work is defining in work ethic concept. Work ethic is a commitment to the values and
the importance of hard work. The modern conceptualization of the work ethic came
from Weber in 1904 with his views on the Protestant Work Ethic. Accordance with
Weber's view, the concept of work ethic is working attitude constructs related to work
values orientation. Someone who has a high work ethic would place a higher value on
hard work, autonomy, justice, policy and the efficient use of time, not easily satisfied
and the intrinsic value of the work (Miller, 2001).
An uniqueness in Indonesia is its Moslem society. As the biggest Moslem
country, Islamic organization is widely develops. Almost all of the Islamic organization
practice Islamic values and culture. Exploring the Islamic values at the organization
management and its effect to the employees will interesting and important to gain more
understanding.
The work ethics constructs came from the scientific study of Islam known as
Islamic Work Ethics (Ali, 1988). Islamic work ethic itself is a concept derived from the
teachings of Islam, both from the Quran and Hadith about how a Muslim is supposed
to work. Islam considers work as something more meaningful than just a personal
interest in the economic, social and psychological, to maintain social status, but also to
improve social welfare and strengthen faith. Islamic work ethics can be defined as a set
of moral principles that provides orientation to do the work and approach to the work
as a virtue in human life (Rizk, in Rohman, 2010). Thus, a Muslim should be motivated
to do the job as well as possible because it is a part of worship (Ali, 2008). Islam teaches
effort is sufficient is an obligation that must be carried out in the working. This effort
requires the perseverance, passion and commitment in working. Islam recognizes
excellence as a virtue and encouraging his followers to do everything perfectly. The
Hadith said: "Allah loves those who if he do a job, he did it perfectly" (Hadith by
Bayhaqi). Islam also requires the Muslims to efficient and competent in doing their

3
jobs, more than the minimum required terms of the job (Kamaluddin and Khadijah,
2010).
It should be noted that in the context of involvement in the business (or
working), there are some similarities with Islam which is owned by two other
monotheistic religions, Judaism and Christianity. However, in a real sense, there is a
difference between the concepts held by Islam. As a comparison to point the
differences between the concept Islamic work ethic and other construct of work ethics
can be concluded from Miller’s works. Miller et al (2001) conducted research on all
variety of work ethic scale (there are Protestant Work Ethics Scale, Work and Leisure
Ethic Scale, Australian Work Ethic Scale, and so on) and found that the dimensions of
the work ethic is the central role of work, self-reliance, hard work, the use of free time,
morality, and delay of gratification. All of it shows individual nuances. Practically,
Weber claimed that the Protestant Work Ethic explain why Western civilizations
developed with capitalism. It is different from the concept of Islamic work ethic that
put more emphasis on the value of cooperation, honesty and moral responsibility in
working for the welfare of the people (Ali, 2008).
Based on the previous studies, Islamic work ethic proved to have an influence
in improving the performance and a positive attitude toward the organization. Research
conducted by Rohman (2010) shows the Islamic work ethic has a positive correlation
with satisfaction and organizational commitment, and has a negative correlation
with turnover. Some research conducted by Yousef (2000) shows Islamic work ethic
directly and positively correlated to the various dimensions of attitudes toward
organizational change and organizational commitment.
This study aims to determine the role of Islamic work ethic on the relationship
between job demands, job resources and work engagement. Islamic work ethic is
selected because this variable is considered as one variable that reflects the uniqueness
and superiority of Islamic-based organizations as well as a variable that has not been
widely studied, especially in the study of work engagement. The result of this study is
expected to be useful for Islamic institutions to provide feedback regarding to the

4
management of human resources and its effects in work engagement. In practical
terms, the organization may formulate policies relating to the mapping the job
demands, providing job resources, and developing policies related to the improvement
of Islamic work ethic in employees.

Work Engagement
Work engagement is defined as a work-related condition in which workers feel
motivated affectively, which is characterized by the existence of the vigor, dedication
and absorption (Schaufelli & Bakker, in Xanthopolou, et al, 2009b). Based on
theoretical concepts, work engagement is a condition opposite to burnout. Burnout is
defined as a syndrome of emotional exhaustion, depersonalization (cynicism), and
inefficacy that can occur when individuals work with others. Emotional exhaustion is
characterized by a decline in energy and a feeling of emotional resources depleted by
the job. While depersonalization, is a condition in which individuals have no feelings,
or cynical, and impersonal response toward recipients of services. The third aspect,
namely inefficacy, characterized by a tendency to judge oneselves negatively,
especially when working with others (Hakanen, Schaufelli, & Ahola, 2008). Schaufeli
et al (2006) emphasized that the nature of the attachment to work more on a trend of
state (not a trait or an emotion) and spread, that the work engagement is a cognitive-
affective state that tends to settle and pervasive, is not focused on one object, event,
individual or a particular behavior (Albrecht, 2010), so work engagement will have an
impact on the attitudes and behavior of individuals.
Work engagement consists of three aspects, namely vigor,
dedication and absorption. The explanation of these three aspects are as follows:
a. Vigor
Vigor is the motivational aspect of the work attachment, containing the arousal
and maintain the direction of the action. Vigor is characterized by a high level of
energy, mental resilience in the work, the willingness to give effort in the work,
and perseverance while facing adversity.

5
b. Dedication
Dedication is characterized by a feeling of significant, important, enthusiastic,
inspired, proud and challenged by the work. These dimensions in common with
strong identification with the job.
c. Absorption
Absorption is characterized by the presence of intense concentration and deeply
interested in the work, where the time went by so quickly and become difficult to
detach someone from the work. This dimension is an adaptation of the concept
of flow in the work initiated by Csikzenmihalyi (Albrecht, 2010).
As a variable which is the opposite of burnout, research conducted by Roman Gonzales
et al (2006) shows the main dimensions of burnout (emotional exhaustion and
cynicism) as well as key dimensions of work
engagement (vigor and dedication) proved to be a two-dimensional opposing each
other.

Job Demands-Resources Model

As mentioned earlier, one of the most popular theories used to explain the work
engagement is Job Demands-Resource model (Albrecht, 2010). Based on the theory of
Job Demands-Resources Model, there are two main factors that affect work
engagement, namely job demands and job resources.
1. Job Demands
Job demands are all aspects of physical, psychological, social and
organizational of a job that requires effort and physical and psychic skills on an
ongoing basis, thus requiring sacrifice certain physical and psychological
(Demerouti, et al, 2001). There are many variables that can be included in the job
demands. According to the research model of Bakker, Demerouti & Verbeke
(2004) and Bakker, Demerouti & Euwema (2005), there are three kinds of job
demands that are often encountered by employees, the workload, emotional
demands, and work-home conflict. Explanation of each aspect is as follows:

6
 a. Workloads are sum of works that must be met by an employee, such as time
pressure and hard work.
b. Emotional demands are all sorts of perceived emotional demands the individual
must be faced when trying to finish the job. Emotional demands can be derived
from the work itself as well as interaction with people associated with the job.
c. Work-home conflict is conflict that occurs in individuals because of the dual
role as workers and as family members. Between work-family conflict can be
two forms: work interfere with family or family interferes with work. Conflict
occurs when there is a conflict between two values, namely the values of work
and family values. Family values are beliefs about the importance of family and
who have played a key role in the family. While the value of the work centered
on the perception of the importance of one's work and career achievement
(Kreitner & Kinicki, 2010).
2. Job Resources
Job resources is any physical, social, psychological and organizational
functioning or in achieving work goals, reduce job demands and sacrifices
associated physical and psychological, as well as stimulate the development and
personal growth. Job resources may come from any level within the organization
(e.g, salary, career opportunities, job security), interpersonal and social relations
(e.g, supervisor support and co-workers, teamwork climate), work management
(e.g, role clarity, participation in decision decision) and at the level of the task (e.g,
feedback on performance, task variety, task significance, task identity,
autonomy). According to previous studies (Xanthopolou et al, 2009b; Bakker &
Demerouti, 2007), autonomy, supervisory skills, performance feedback,
opportunities for personal development, and social support, are five kinds of
resources that work has an important role in the work.
In this study, job resources that will be examined are autonomy, development
opportunities and social support. Explanation of each aspect is as follows:

7
 a. Autonomy is the extent of the work provides the freedom and flexibility to the
individual in performing the procedures necessary to complete the work
(Hackman & Oldham, in Kreitner & Kinicki, 2010).
b. Self-development Opportunity is the extent of the work provides an opportunity
for individuals to learn new things that can be used to develop themselves.
c. Social support is the perception of the amount of assistance or support from
social relationships. Social support is determined by the quantity and quality of
one's social relationships. There are 4 types of social support, the appreciative
support, instrumental support, friendship support and information support.

Islamic Work Ethics

Islamic Work Ethics is the shape and values orientation that affect the
involvement and participation of Muslims in the workplace (Ali, 1988). Implications
of Islamic work ethic is to work is seen as a virtue (virtue) to meet the personal needs
and needed to build a balance in one's personal and social life. Islamic work ethic is
not intended to sacrifice life, but for life fulfillment and economic motivation to put in
the highest respect. Islamic work ethic view that work is more meaningful than just a
personal interest economically, socially and psychologically, or to maintain social
status, but also to improve social welfare and strengthen faith.
In contrast to other conceptualizations of work ethic, Islam considers work is
worship (a religious activity) and jihad (caused by God). Work is a business dedicated
to meeting the needs of economic, social, and psychological well-being, to achieve
social status, as well as to improve the welfare of the community, and strengthen
faith. In other words, meaningful work as a savior for the five basic human needs,
the din (faith), nafs (soul), 'aql (intellectual), nasl (offspring), and Maal (wealth). So it
is important for people to work wherever the opportunities available in accordance with
the wishes of Allah (Kamaluddin & Ab. Manan, 2010).
The concept of work as worship and jihad confirms that involvement and
participation in economic activity (work) is not just as a means healthy business

8
community, but also the divine call (Rizk, 2008). According to Ali (1988), the value of
the work ethic derived from Islamic intentions that accompany the activity, not the
result of his work. Because the most important thing of work as worship and jihad is
niyyat (intention). In Islam, niyyat of all human activity must be addressed for the sake
of Allah alone. This is in accordance with the hadith of the Prophet Muhammad: "Allah
does not look at property wealth, but He looks at your hearts and deeds"
(Muslim). Therefore, work must be done sincerely (outright) just for the sake of Allah
alone. The existence of a genuine intention to ensure that the work will be effectively
and efficiently is in accordance guidance that will ultimately contribute to the
achievement of al falah (success in this world and the Hereafter) (Kamaluddin & Ab.
Manan, 2010). Islamic work ethic is built on four pillars, namely:
effort, teamwork, transparency-honesty and morally responsible
conducts. Collectively, these four principles have implications that running a business
with minimal restrictions and in an environment of spiritual nuances will produce high
performance and well-being of the whole (Ali, & Owaihan, 2008).

Framework and Research Model

Engagement is not solely determined by extrinsic factors outside the individual,
such as job demands and job resources alone. But it will also be determined by factors
of individuals themselves, or personal resources. Personal resource linkage with work
engagement can be explained through the theory of Kahn and Hobfoll. According to
Kahn (in Albrecht, 2010), work engagement is driven by the context of the work and
is mediated by individual perceptions, thus creating a condition in which the employee
will be engaged or disengaged. This perception will be influenced by a more stable
variables such as schemata, which will be related to personality and
motivation. Individuals with higher emotional maturity tend to have higher optimism
and positive affects, than individuals who are less emotionally stable. The affects
known to correlate positively with job satisfaction and affect how did the people
perceive their work environment.

9
 The personal character also influences how individuals view their work and the
tendency for engaged or disengaged in any or all types of role performance. As they
form the ability and willingness to get involved or committed to the job (Kahn,
1990). Personal character will also affect how individuals cope with situations that are
less fit between what they would like in their work what they perceived today.
The same explanation was also given by Hobfoll through the Conservation of
Resources model. Resources are defined as entities that are central meaningful in its
own way, or acting as a means to achieve the end result is considered
valuable. According to Hobfoll, there are 4 types of resources, namely objects,
conditions, personal characteristics, and energy. There are 2 resources function,
namely individuals invest their resources to deal with conditions that threaten and
prevent themselves from negative impacts. Second, individuals are not only trying to
protect the resource, but also accumulate. Resources will generate another resource,
resulting in a train of resources, the positive impact such as better coping and well-
being (Hobfoll, 2002). Personal resources are available on the aspect of the individual
that relate to resilience and meaningful as the perception of the individual's ability to
mengontol and influence their environment successfully (Hobfoll, et al, 2003;
Xanthopolou, 2007).
It can be concluded, every person has a personal motivation. This can be the
motivation needs, motives, traits and the values held by individuals. Personal
motivation can be seen as a motivator that tends to be stable in all situations (Albrecht,
2010).
Personal resources or personal motivation may come from religious values. In
Islam, the concept of Islamic work values called the Islamic work ethic. Islamic work
ethic consists of principles and values that underlie the work, among other things: the
efforts , team-work, transparency-honesty and the action morally-responsible
conduct (Ali, 2008). It means running a business or working in an environment full of
spiritual nuances will produce high performance and well-being, not only for ourselves
but also for others. Islam teaches effort is sufficient is an obligation that must be carried

10
out in the working. This effort requires the perseverance, passion and commitment in
working. Islam recognizes excellence as a good thing and encouraged his followers to
do everything perfectly. Islam also requires followers to efficient and competent in
doing their jobs, more than the minimum required terms of the job (Kamaluddin and
Khadijah, 2010).

Workload

Emotional Job
Demands Demands

Work-Home Vigor
Conflict Islamic Work
Work Dedication
Engageme
Autonomy Ethics nt Absorption
Self Development Job
Opportunity Resource
s
Social Support

Figure 1. The Proposed Research Model

From the description of the Islamic work ethic, it can be concluded that a
Muslim should have internal motivation to work as well as possible because of the
work he did as well as meaningful worship, so that he will work with passion and
dedication. This is in line with the concept of work engagement where individuals with
high work attachment characterized as having a vigor, dedication and absorption to
their work. However, the Islamic work ethic also requires that individuals must be able
to do the best wherever he is and whatever the circumstances (Kamaluddin and
Khadijah, 2010).

Figure 1 shows the model to be tested in this study. Islamic work ethic is
hypothesized to have a role as a moderator variable in the Job Demands-Resources

11
Model. Specifically, the moderating effects hypothesized variables Islamic work ethic
in the model are as follows:

Hypothesis 1: The relationship between the job demands and work engagement
will be moderating by Islamic Work Ethics. Work engagement will be low if job
demands is high and low work ethic Islami, as well as, work attachments will
remain high despite the high job demands an Islamic work ethic high.

Hypothesis 2: Islamic work ethic has moderating effects in the relationship

between job resources to work engagement. Work engagement will be high if job
resources and high Islamic work ethic are high, and work engagement will still high
altough the job resource is low, when Islamic work ethic is high.

METHODS
Participants
The population in this study is all of educational employee who works in an
Islamic eduation institutions in Yogyakarta. In order to achieve the research objectives
in this study, the characteristics of the sample to be used in this study is limited to
whom are have been permanent employee and married.
This study involving 165 participants, 83 were lecturers and 82 were academic
staff. They were 56.37% male, while 36.57% were female, and the rest did not specify
their gender. In terms of age, participants were quite varied, with the youngest
participants was 25 years old and the oldest were aged 62 years. The participants also
quite varied at the length of employment. It was at least 1 year old and 30 years of work
for the longest.
Instruments
The data in this study were collected by using scales. There are 4 kinds of scale
that used in this study, namely The Work Engagement Scale, The Job Demands Scale,
The Job resources Scale and The Islamic Work Ethics Scale.

12
1. Work Engagement Scale
Work engagement was measured using an adaptation of the Utrecht Work
Engagement Scale (UWES) short version consisting of 17 item (Schaufelli &
Bakker, 2006). Aspects used were vigor, dedication and absorption. Response for
each item ranged from 0 ("Never") to 6 ("Always"). Reliability test results showed
overall scale reliability was very good with a Cronbach Alpha coefficient of
0.934.The total-item correlation ranged from 0.435 to 0.797.
2. Job Demands Scale
Job demands were measured by using the Job Demands Scale. These
aspects were used to measure job demands in this study there are 3, according to
the research that has been done before by Bakker, Demerouti & Verbeke (2004),
namely: workload, emotional demands, work-home interference. Each aspect
consists of 6 item. Response for the Job Demands scale ranged from 1 ("Never") to
5 ("Always").
Reliability test of job demands performed separately per aspects because
each aspects of this scale does not come from a single construct. Reliability test
results on workload produced 4 valid item, the item-total correlation ranged from
0.567 - 0.632 and Alpha coefficient was 0.783. Reliability test results on
the emotional aspects produce 4 valid item with the item total correlation ranged
from 0.430 - 0.732 and the Cronbach alpha coefficient was 0.789. The work-home
interference comprises 5 item with the item total correlation ranged from 0.480 -
0.723 and the Cronbach Alpha coefficients was 0.815
3. Job Resources Scale
Job Resources measured using Job Resource Scale. In this study, there are
three aspects of job resources to be used, according to the research that has been
done before by Bakker, Demerouti & Euwema (2005), namely: autonomy in work,
self-development opportunities, and social support. Each aspect consist of 6
item. Response for The Job Resource Scale ranged from 1 ("Never") to 5
("Always").

13
 Job Resources Scale reliability test was conducted per aspect because the
aspect is not derived from a single construct. Reliability test results showed that
there were 3 valid item for autonomy, with item total correlation ranged from 0.470
- 0.579 and Alpha coefficient was 0.698. Reliability test results for self-
development opportunities produced all 6 item were reliable, with the item total
correlation ranged from 0.440 – 0.692 and the Cronbach Alpha coefficient was
0.789. Reliability test results showed social support’s item were reliable, with the
item total correlation ranged from 0.394 – 0.595 and Alpha coefficient was 0.761.
4. Islamic Work Ethic Scale
Islamic Work Ethic Scale measured using a modified Islamic Work
Ethic (IWE) Scale from Ali (1988), with the short version consisting of 17
item. Reliability test results showed that 1 item didn’t reliable. Thus, there were 16
item that can be used for further analysis. The Cronbach Alpha coefficients was
0.881 and the item total correlations ranged from 0.390 - 0.660.

Data Analysis
Structural Equation Modeling (SEM) were used to analyze the data, tested the
research model and the hypotheses. SEM is a second-generation multivariate analysis
technique that allows researchers to examine the relationship between complex
variables to obtain an overall picture of the overall model (Ghozali, 2012). SEM
analysis techniques in this study were performed using the LISREL 9.1.
According to SEM and the purpose of the research, the Maximum-Likelihood
estimation and Goodness of Fit were applied to evaluate the model. The goodness of
fit indices used in this research were : 1) the chi-square goodness-of-fit statistics, 2)
the root-mean-square error of approximation (RMSEA), 3) the Goodness-of-Fit Index
(GFI), 4) the Comparative Fit Index (CFI), 5) the Incremental Fit Index (IFI). Because
the data in this research were not fit the normal assumption, the asymptotic covariance
matrix and Sattora-Bentler Chi Square applied to correct the bias.

14
 RESULTS
This study used a two-step analysis. It begins with conducting a confirmatory factor
analysis (confirmatory factor analysis) to test the measurement model. This is
conducted because this research involved latent variables and there’s a need to ensure
that all the item is valid for each dimensions, so do each dimensions is valid for the
variables. After completing the confirmatory factor analysis and declare the validity of
each aspects and items, the test to the structural model were conducted later.

The Measurement Model

1. Work Engagement
The measurement model of work engagement with dimensions of vigor,
dedication and absorption indicates that 10 indicators were free from cross-loading
with another dimension. The loading factor of each indicator ranged from 0.44 to
3.42. The best measurement model produced a good fit (GFI = 0.86, RMSEA =
0.091, CFI = 0.98, IFI = 0.98) although the chi-square parameters were significant
(χ 2 = 77,489, p <0.05).
2. Job Demands
The measurement model using workload, emotional demands and work-
home conflict showed 14 item were clear from cross-loading with other
dimensions. The loading factor ranged from 0.60 - 1.77. This measurement model
has a good fit (GFI = 0.92, RMSEA = 0.77, CFI = 0.97, IFI = 0.97) although the
chi-squared parameters were still not met the cut-off criteria (χ 2 = 81 603, p <0.05).
3. Job Resources
The measurement model with autonomy, self-development opportunity,
and social support showed there were 9 valid item and didn’t cross-load with other
aspects. The loading factor ranged from 0.74 – 1.54. This measurement model has
a good fit (GFI = 0.95, RMSEA 0.076, CFI = 0.97, IFI = 0.97) although the chi-
squared estimations showed the model didn’t fit the data (χ 2 = 47,358, p <0.05).
4. Islamic Work Ethics

15
 Islamic work ethic scale short version is adapted from the scale developed
by Ali (1988). This scale has been widely used in research in Indonesia, such as
research conducted by Dewi & Bawono (2008), as well as abroad, for example in
Malaysia (Othman, et al,), and in Pakistan (Haroon, et al, 2012). However, the
dimensions of the Islamic Work Ethics constructs were less known. Therefore, the
researchers conducted exploratory factor analysis to determine the number of
dimensions (factors) before confirmatory factor analysis conducted for this
variable. This is done because the research model applied the latent variables.
Results of exploratory factor analysis showed that Islamic Work Ethic item’s scale
formed three factors.
The measurement model of Islamic Work Ethic conducted with 3 factors
produced 11 valid indicators. The factor loading of the indicators ranged from 0.45
to 2.90. This measurement model showed a good fit (χ 2 = 39 176, P> 0.05, CFI =
1:00, IFI = 1.00) but the GFI showed the model were marginal fit and the RMSEA
showed the model didn’t fit the data (GFI = 0.88, RMSEA = 0115). The
measurement model analysis also suggest that Islamic Work Ethic have a better fit
if it consducted as a latent variable rather than observed-variable.

The Structural Model

According to Ghozali (2012), the moderating effects in the model can be
computed with the use of Ping’s method, which is using the interaction variable. The
methods involving two steps; the first step is to test the model with the moderating
variable treated as exogenous variable (M1), and the second step is to test the strength
of the interaction variables to the model (M2). The first step is needed to compute the
value of loading factor and the standard of error the interaction variable manually. It
also needed to ensure that the moderating variable was strong enough for further
analysis.

e Workload 2.70
JOB
DEMAND 16
S
 0.36
e Emotion Demand 0.41

e Work Conflict 0.44

-0.34
1st Factor 2.03
Vigor e
e 0.91
1.83 0.60 WORK 2.93 Dedication
2nd Factor WORK e
e ENGAGEME
ETHICS
NT 1.88
3rd Factor 0.72 Absorption e
e
0.16

e Autonomy 0.56
1.72 JOB
Self-Develop 0.60
e RESOURC
0.46 E
e Social Support

Figure 2. The Tested Research Model

The first step analyses (M1) showed that the correlation between job demands
and work engagement were significant (γ = 0.409, p<0.001) but positive, reversed from
the assumption. The correlation between job resources and work engagement also
significant and positive as expected (γ = 0.602, p<0.001). The Islamic work ethic
showed a significant correlation to work engagement, and it was highest of the other
variables (γ = 0.604, p<0.001). Overall, it can be concluded that the model was fit
enough. The GFI = 0.88 and RMSEA = 0.084 showed it has a marginal fit, but the CFI
and IFI both shows it has good fit (CFI = 0.91 dan IFI = 0.91). The criteria for chi-
square did not met by the model because it scored high and significant (χ2 = 99.927,
p<0.05).
Figure 2 illustrates the results of the research model with the moderating effect
(M2) as the main purpose in this study. The model showed the correlation between the
job resources to work engagement, job demands to work engagement, Islamic work
ethic to work engagement and its moderating effects. The analysisusing this model
showed the interaction variable between job demands and Islamic work ethic has a
significant correlation with the work engagement (γ = 0339, P <0.05, t> | 1.96 |). It can
be concluded that Islamic Work Ethics has a moderating effect in the relationship
between job demands and work engagement, respectively. Meanwhile, it also showed

17
that the Islamic work ethic variables did not has the role as a moderator in the
relationship between job resources and work engagement. The interactions variables
produced by interaction of job resources and Islamic work ethic showed it didn’t have
a significant correlation with the work engagement (γ = 0.159, P> 0.05, t <| 1.96 |).
The results of the model with interaction variables (M2) showed that the model
had a marginal fit with the data (GFI = 0.88, CFI = 0.89, IFI = 0.89).Only the value of
RMSEA = 0.075 which indicates a good fit, but the chi-square criteria were not fit with
the data (χ 2 = 136.41, p <0:05). This lack of fit is probably due to the un-significant
correlation in the model, as shown by the correlation between the interaction variables
produced by Islamic work ethics and job resources to work engagement.
The interaction variable between Islamic work ethic and job resources was
moved from the previous model and the model were tested again. The results of the
revised model (M3) showed that the correlation value of Islamic work ethic and job
resources to work engagement was not changed. But, it was found that the correlation
value of job demands to work engagement were increased (γ = 0.460, p <0.001),
although the correlation interaction variables Islamic work ethic and job demands on
work engagement has not changed.

Table 1. Fit of The Research Models

Model χ2 df P GFI RMSEA CFI IFI

M1 99.927 52 0.001 0.88 0.084 0.91 0.92
M2 136.41 74 0.000 0.88 0.075 0.89 0.89
M3 120.66 63 0.000 0.88 0.085 0.90 0.90

The revised models has a marginal fit (GFI = 0.88, RMSEA = 0.085). The
comparison of the model fit between the three models (M1, M2 and M3) were
presented in Table 1. The fit of the revised model showed that, although its RMSEA
decline, some estimation indicated an improvement when compared to the previous

18
models (M2). The value of CFI and IFI was increased and met the criteria of good
fit (CFI = 0.90, IFI = 0.90). Chi-square value also decreased in this model, but still did
not fulfill the criteria of good fit (χ 2 = 120.66, p <0:05).

DISCUSSION
The results indicate that in the Job Demands-Resources Model involving work
engagement, Islamic Work Ethics has a moderating effect on the relationship between
job demands with work engagement. This means that the strength of the effect of job
demands to work engagement, will depend on the level of Islamic work
ethic. Meanwhile, in the Job Demands-Resources Model, the Islamic Work Ethic did
not have a moderating effect on the relationship between job resources to work
engagement.
The study's findings are in line with the results and explanation from some
previous studies using the Job Demands-Resources Model. Research by Xanthopolou,
et al (2009 a), Xanthopolou, et al. (2009b), and Xanthopolou, et al (2007) shows that
personal resources can be a moderator or mediator variable in the relationship between
the job demands and work engagement. In accordance with research by Xanthopolou
et al (2007), personal resources owned by employees making them feel more able to
control their work environment. The findings explained by Hobfoll’s Conservation of
Resources. The existence of resources will have a positive impact as coping strategies
and better psychological well-being. Thus, the personal resources and job resources
can lead to work engagement.
More specific, personal resources hypothesized to be a moderator variable in
this research is Islamic Work Ethic. Based on the analysis, in addition to its moderating
effect, the Islamic Work Ethic has the highest correlation with work engagement,
compared with the job demands and job resources. Although the literature and research
about Islamic Work Ethics was limited, the linkage between Islamic work ethic and
work engagement, may explained with the RUH theory from Riyono (2012).

19
 According to the RUH theory, a human motivation will be determined by its
anchor. There are 4 layers of anchors owned by each person, namely: (1) God as
"the ultimate anchor", (2) "virtue", as the principles or core values, (3) "self" that is all
the qualities that relied upon, (4) "others" is something outside of oneself (or the other
party), and (5) materials, in the form of precious objects, equipment or money . Virtue
and God is in the highest layers, while the materials are in the lowest. Thus, if someone
rely to the God and the virtues, the person will become more stable in his life. But, if
he rely on something lowest, it seems that they were less stable. This theory has
conformity with the concept of an Islamic work ethics.
As described earlier, Islamic Work Ethics is a set of moral principles that
provides orientation to do the work and approach to the work as a virtue in human
life. In the Islamic work ethic, virtue in the work comes from
Allah (God). Accordingly, those who have a Islamic work ethic will always motivated
by the virtue (virtue) inside him. When a person with high work ethic encountering
difficulties or fatigue due to high job demands, he will re-stabilized, re-energized in his
work, because he rely himself to the highest anchor. This also explains why the Islamic
work ethic has highest correlation than the job resources to work engagement has. In
the RUH perspectives, job resources such as social support or organizational climate
are anchor too, derived from the "others". However, the anchor from the "others" is
located on a lower layers than the anchor that comes from virtues. So, the effect of the
resources is smaller. The explanation can be derived from the locus of control
perspective too. According to Yousef (in Ali & Owaihan), Islamic work ethic has a
correlation with the locus of control. It showed that how the person working are not
necessarily influenced by the environment.
Many studies of Islamic work ethic revealed that Islamic work ethic variables
influencing organizational commitment, for example, research conducted by Othman
et al. The study showed a significant correlation between Islamic work ethic with
organizational commitment, which facilitates the work ethic and the attitude to work
for the organization. This finding is also consistent with the results of Yousef (2000)

20
who also found correlation between Islamic work ethic with organizational
commitment. Yousef describes employees who have a high work ethic Islamic tend to
lower role ambiguity, so as to lower pressure of the job. In addition, employees who
have a high work ethic Islamic tend to have high loyalty to their work. According to
Ali (1988), Islamic work ethics encourages employees to work in a productive and
innovative in whatever position they occupy to better organizational performance, as
well as individual satisfaction and pride. Relationship between Islamic work ethic,
which have a strong correlation to organizational commitment, to work engagement is
in line with research from Hakanen, Bakker & Schaufeli (2006), which showed that the
work engagement correlated with organizational commitment, which many studies
have shown there is correlation between the work ethic with organizational
commitment.
The hypothesis that the variables Islamic work ethic will have a moderating
effect on the relationship between job resources to work engagement in the Job
Demands-Resources Model was not proven in this research model. If the Islamic work
ethic is seen as a kind of personal resources, the findings are consistent with the
research from Xanthopolou, et al. (2007). According to the study about the relationship
between job resources to work engagement, personal resources turned out to be a
mediator variable. This is caused by the accumulation of resources will bring up the
resource work and positive impact. Although that case, the results obtained in this study
is certainly not the same as the type of the research. In the study conducted by
Xanthopolou et al (2007) aspects of job resources used were autonomy, social support,
supervision, and professional development, while the personal resources is an
organization based self-esteem, optimism, and self-efficacy. The personal resources
were assumed to have been generated by the resources contained in the organization. It
is certainly different from the models in this study where the Islamic work ethic
certainly cannot be influenced by aspects of autonomy, personal development and
social support that exist in the organization.

21
Conclusion
Based on the results of research and discussion, it can be concluded as follows :
1. In Job Demands - Resources Model with work engagement, the Islamic Work
Ethic roles as a moderator variable in the correlation of job demands to work
engagement. The effect of job demands on work engagement is influenced by
Islamic Work Ethic. This can be explained by the theory of RUH, which according
to the construct of Islamic Work Ethic , work or worship interpreted as a virtue. In
RUH theory, the source of motivation or anchor derived from the values and from
God. God is the highest source of motivation so. People who have a high Islamic
work ethic can avoid the negative effects of job demands .
2. On the relationship between job resources to work engagement, the Islamic work
ethic does not have a significant moderating effect. The effect of job resources on
work engagement is not influenced by the Islamic work ethic. In such modeling
involving personal resources and job resources, personal resources generally a
mediator variable which is influenced by variables other resources, as in the theory
of Conservation of Resources .

Practical Implications
The results indicates that work engagement is influenced by the job demands,
job resources, and moderated by the Islamic work ethic. According with these results,
organizations need to :
1. Developing an employee’s Islamic work ethic employee through the processes and
policies in the organization, because it keeps employee engagement remains high
while they have high job demands. Organizations need to explore what things are
perceived to increase and maintain the employee work ethic, such as strengthening
the organizational culture in order to improve the harmony and Islamic work ethic,
or increase the transformational leadership that inspire employees to work with a
high work ethic, support policies oriented work ethic and concern the welfare of
the employees.

22
2. If possible , and to ensure employee engagement, organizations need to manage the
job demands owned by employees, such as reducing or manage workloads to avoid
conflicts between work and home .
3. Organizations need to increase the job resources through appropriate policies , such
increase autonomy at work, enhance personal development opportunities , and
strengthen existing social support within the organization.

Research Limitations and Suggestions for Further Research

This study has limitations both in variable usage and methodological side. This
study only uses work engagement as the dependent variable. As explained earlier, at
the Job Demands - Resources Model, there are two different processes, they are the
relationship of job resources and work engagement and the job demands with burnout.
There are any possibility that the job demands is not directly correlated with the work
enagegement in accordance with the previous studies. So, the burnout variables need
to be included in the model testing to get a better conclusion.
In addition, the results of previous studies showing personal resource variables
have the potential to be a mediator variable. Thus , if the variable Islamic work ethic is
seen as a personal resource variables, it would also have the same potential. The study
of the Islamic work ethic as a mediator variable would provide benefits, especially in
practice, as inputs to the organization to develop policies that can improve the Islamic
work ethic. According with this, it is necessary to explore other variables that could
affect the Islamic work ethic variable if the variable is going to serve as a mediator
variable.
This study also has limitations in the use Islamic work ethic scale. Descriptive
statistic of the data showed that the scores for the variable work engagement and
Islamic work ethic tend to accumulate only at high and very high categories. There are
several possibilities in this case, such as the social desirability in the nature of the item
scale. To obtain more reliable data, it is recommended to use a scale that is more
resistant or that can confirm the trend of response bias.

23
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