International Journal of Ethics and Systems

The measurement model of performance determinants: A case study of Islamic

insurance (takaful) in Malaysia
Fares Djafri, Kamaruzaman Bin Noordin, Kamil Naail Mohammed,
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International Journal of Ethics and Systems, Vol. 34 Issue: 2, pp.166-185, https://doi.org/10.1108/

IJOES-05-2017-0075
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IJOES
34,2 The measurement model of
performance determinants
A case study of Islamic insurance
166 (takaful) in Malaysia
Fares Djafri and Kamaruzaman Bin Noordin
Received 7 June 2017
Accepted 8 August 2017 Department of Shariah and Management, University of Malaya,
Kuala Lumpur, Malaysia, and
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Kamil Naail Mohammed

Faculty of Business, Accountancy and Management,
SEGi University Kota Damansara, Petaling Jaya, Malaysia

Abstract
Purpose – The study aims to investigate the measurement model of four constructs, namely, spirituality at
the workplace (SP), Islamic spirituality (ISP), organizational commitment (OC) and organizational citizenship
behaviours (OCB). The study aims to contribute new knowledge to the existing literature whereby
performance determinants comprising these constructs, serve to improve employee well-being which
ultimately improves organizational performance.
Design/methodology/approach – Using disproportionate stratified random sampling, the survey data
used for this empirical research were drawn from 482 employees working in takaful agencies in Malaysia.
After yielding an instrument to measure SP, ISP, OCB and OC, principal component analysis (PCA) using
SPSS and confirmatory factor analysis (CFA) using AMOS were carried out.
Findings – Good fit indices from CFA revealed that OC is explained by three variables, namely, normative,
continuance and affective; SP is also explained by three variables comprising alignment with organizational
values (AWOV), sense of community (SC) and meaningful work (MW); ISP is explained by three variables
comprising belief, forgiveness and remembrance of Allah; and finally, OCB is explained by civic virtue,
conscientiousness and altruism. The findings of this study will enable Islamic insurance companies to
understand the importance of spirituality and Islamic spirituality on well-being and will further improve their
function and performance by way of enhancing employees’ spirituality in the workplace. Moreover, Human
Resource development professionals, organizational managers and government authorities may use the
findings of this study to justify their efforts in designing appropriate learning and performance improvement
interventions so that OC, OCB, IS and ISP among non-Muslim and Muslim employees can be monitored and
further enhanced.
Originality/value – This study raises awareness on the importance of four critical constructs that can be
used by corporate organizations, NGOs and other institutions, to justify their efforts in performance
improvement interventions.

Keywords Takaful, Organizational commitment, Well-being, Islamic spirituality,

Organizational citizenship behaviours, Spirituality at the workplace
Paper type Research paper

International Journal of Ethics and

Systems
1. Introduction
Vol. 34 No. 2, 2018
pp. 166-185
Organizational behavioural science has been a focal point for at least three decades. We are
© Emerald Publishing Limited now in the new millennium and there are still significant human resource problems
2514-9369
DOI 10.1108/IJOES-05-2017-0075 encountered by organizations and industries. Human resource researchers are still exploring
 and grappling with employee-related problems, which decrease performance level and Case study of
reduce organizational performance (Achour, 2012). In these decades, managers were Islamic
preoccupied with restructuring their organizations to improve employee’s performance and
enhance productivity to meet the competitive challenges in their international markets and
insurance
satisfy the quality expectations of their customers (Luthans, 2005). Today, corporate (takaful)
organizations continuously spend billions to enhance employee work performance and
enable employees to attain the organizational objectives and targets. It is widely recognized,
167
employee work attitude and service performance are key factors to attain business goals,
achieve peak performance and establish a competitive advantage (Karatepe and Sokmen,
2006).
An important area where scholars are initiating inquiries is the domain of workplace
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spirituality. A number of studies showed that spirituality exercises a significant impact on

personal attitudes and behaviours and can play a major role in overcoming the problems
that may face organisations such as the lack of job satisfaction, poor work performance and
lack of organizational commitment (Ahmadi et al., 2014; Emmons, 1999; Gupta et al., 2014).
Besides, a growing body of literature also suggested that the inclusion and the integration of
additional variable such as spirituality will lead to improving productivity and support
organizational performance (Karakas, 2009; Osman-Gani et al., 2013; Pawar, 2009;
Kazemipour and Mohd Amin, 2012). Karakas (2009) reviewed 140 articles on how workplace
spirituality supports organizational performance based on three different perspectives on
the extent literature. First, spirituality enhances employee well-being and quality of life.
Second, spirituality provides employees with a sense of purpose and meaning at work.
Finally, spirituality provides employees with a sense of interconnectedness and community.
In his paper, Karakas (2009) concluded that potential benefits and caveats of integrating and
incorporating spirituality at the workplace, which in turn can lead to enhance and develop
organizational performance. Likewise, Rego and Pina e Cunha (2008) mentioned that when
an employee feels involved within a richly spiritual organizational climate, they become
more attached and loyal to their organisations and act in a more engaged and collaboration
manner. Thus, employees develop a psychological attachment to the organisations and
become more committed and productive within their organisation. Furthermore, several
studies have been conducted on the concept of spirituality within the workplace and extol
the benefits of workplace spirituality within organisations citing a positive outcome and
increase in employees’ performance levels. These studies proved that companies respecting
spirituality in the workplace tend to exemplify commitment and productivity among
employees (Ashmos and Duchon, 2000; Giacalone and Jurkiewicz, 2003; Gupta et al., 2014;
Harrington et al., 2001; Lee et al., 2003; Milliman et al., 2003; Rego and Pina e Cunha, 2008).
In addition to the role of spirituality in improving productivity, support organizational
performance and commitment, literature supporting also the claim that spirituality
improves and sustains human well-being, which leads to happiness and satisfaction among
employees and as a consequence tend to exemplify to organizational citizenship behaviour
(OCB) (Avey et al., 2008; Krishnakumar and Neck, 2002; Miles et al., 2002). According to
Pawar (2009), workplace spirituality is considered a significant precursor of OCB, which
improves human wholeness and, subsequently enhances organizational performance. In the
same way, SadÊq (1996) stated that adhere to the spiritual values at workplace, which
include Islamic ethics, such as good manners, sincerity, satisfaction, contentment, modesty,
as well as the preservation of human dignity and pride, will lead to an increase in the love
displayed among the people and provide them with support. As a consequence, the feeling of
being respected and loved by others might lead to an experience of joy at work, influence
 IJOES individual’s well-being and develop a positive attitude such as volunteer at the workplace
34,2 and take on additional responsibilities that benefit the organization.
Based on the above discussion, it is clearly expressed that spirituality is considered as an
essential factor and trait to be possessed in organisations that want to thrive (Grine et al.,
2015; Kamil et al., 2011; Gregory Stone et al., 2004; Kim, 2013; Suliman and Al Obaidli, 2013;
Karakas, 2009). Service sectors such as insurance and takaful companies were not exempted,
168 hence investigating the workforce dynamic in this environment is vital. Many researchers
have examined factors impacting employee performance of the takaful industry in Malaysia
(Daud et al., 2013; Remli et al., 2013; Salleh and Kamaruddin, 2011). Most of these studies
focussed on market orientation, innovation and personality attributes in determining
employee performance of takaful operators. Nevertheless, less emphasis has been given to
test factors which are recommended for the success of employee performance and
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organizational effectiveness, namely, spirituality in the workplace, Islamic spirituality,

organizational commitment and citizenship behaviour. In the takaful industry, there is a
great need to explore and validate the determinants of employee performance which
assumed to change the attitude of takaful agents positively and lead to high levels of
organizational commitment and greater displays of OCB within the workplace, which, in
turn, will influence the overall employee job performance and organizational effectiveness.
Moreover, integrating and incorporating these constructs, such as spirituality, will help
takaful companies to be more transparent and focus on providing affordable pricing and
value-added services rather than simply selling takaful products for the sake of selling them.
The other segments of this paper are organized as follows: Section 2 presents the review of
literature of spirituality in the workplace, Islamic spirituality, organizational commitment
and citizenship behaviour. Section 3 presents the method along with sample, data collection,
measures, reliability and validity of the measurement model, convergent and discriminant
validity of the model. The discussion of the findings and conclusion are presented in
Sections 4 and 5, respectively.

2. Literature review
2.1 Spirituality in the workplace
A number of researchers mentioned that in the past two decades of organizational sciences,
management theory and practice experienced a paradigm shift (Capra, 1996; Giacalone and
Dafna, 2000; Harman and Hormann, 1990; Ray and Rinzler, 1993). According to Karakas
(2009), this paradigm shift is complex and includes multiple dimensions and embraces not
only the drive for profit but aims to be mind-enriching, heart-fulfilling and spirit growing for
employees. For instance, moving from transactional to transformational leadership (House
and Shamir, 1993), from an economic focus to balance of profit, quality of life, spirituality
and social responsibility concerns (Walsh et al., 2003). In addition, Karakas (2009, p. 90)
claims that organisations and managers have been discovering and experimenting a new
method and ways that aim to be mind-enriching, heart-fulfilling, spirit-growing and he
called that as “spirituality movement”. This new spirituality dimension provides employees
search for simplicity, sense of meaning and purpose and sense of community and
connectedness (Ashmos and Duchon, 2000; Marques et al., 2007). Similarly, Kazemipour and
Mohd Amin (2012) mentioned that workplace spirituality values have been proposed as a
new perspective to organizational success and performance.
The word “spirituality” comes from the Latin word “spiritus” or “spiritualis” that means
breathing, breath, air or wind (Merriam-Webster). Spirit is also defined as “an animating or
vital principle held to give life to physical organisms” (Merriam-Webster). Mitroff and
Denton (1999) define spirituality in the workplace as the desire to find one’s ultimate
 purpose in life, that develops a strong connection between either co-workers or other people Case study of
associated with their work and has consistency between one’s core belief and the values of Islamic
their organization. In addition, spirituality has been also defined as; “the relationship of the
human person to something or someone who transcends themselves” (Bullis, 1996, p. 2), “the
insurance
human search for purpose and meaning of life experiences” (Sheridan and Hemert, 1999, (takaful)
p. 129), “[. . .] the recognition that employees have an inner life that nourishes and is
nourished by meaningful work that takes place in the context of community” (Ashmos and
Duchon, 2000, p. 137). In these definitions, spirituality can be viewed as a multifaceted and 169
elusive concept and it is difficult to clearly define a common definition of spirituality in
workplace (Karakas, 2009). In other words, this review of literature determines that there is
no single agreed-upon definition of the term spirituality amongst those who conduct
research in this field. However, the common ground between these different definitions is
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that spiritualty is about living in connection with others and a supreme power (Tischler
et al., 2002).
The practice of spirituality already exists in the business sector. For instance,
corporations like IBM and Microsoft introduced several training programmes and
workshops including spiritual lecture sessions, as previously, employees’ felt a lack of
spirituality (Gupta et al., 2014). Rego and Pina e Cunha (2008) mentioned that when an
employee feels involved in a richly spiritual organizational climate, they become more
effectively attached to their organizations, experience a sense of loyalty and act in a more
engaged and collaborative manner. Thus, an employee develops a psychological attachment
to the organization and becomes more committed and productive within their organization.
Moreover, several studies have been conducted on the concept of spirituality in the
workplace and the benefits of workplace spirituality on an organization’s outcomes and
performance levels. These studies proved that companies who respect spirituality in the
workplace tend to exemplify commitment and productivity amongst employees (Ashmos
and Duchon, 2000; Giacalone and Jurkiewicz, 2003; Gupta et al., 2014; Harrington et al., 2001;
Lee et al., 2003; Milliman et al., 2003; Rego and Pina e Cunha, 2008). Besides that, spirituality
improves and sustains human wellbeing, which leads to satisfaction, harmony between staff
and as a consequence, tends to exemplify OCB (Avey et al., 2008; Krishnakumar and Neck,
2002; Miles et al., 2002). In addition, workplace spirituality is considered a significant
precursor of OCB, which improves human wholeness (Krishnakumar and Neck, 2002),
encourages employees to be happy (Giacalone and Jurkiewicz, 2003) and subsequently make
employees perform extra role behaviour and enhance organizational performance (Pawar,
2009; Rego and Pina e Cunha, 2008). In addition, practising spirituality in the workplace
would enhance and boost organizational commitment, decreases employee absenteeism and
employee turnover rate (Ashmos and Duchon, 2000; Chawla and Guda, 2010; Suleiman et al.,
2012). Therefore, this can suggest that applying spiritual practices in the workplace might
lead to maintaining a high level of organizational commitment. As such, the practice of
spirituality will encourage employees to become more effectively attached and loyal to their
organisations, and ultimately, it influences the individual’s well-being and organizational
performance.
Despite the number of studies that have been conducted on the concept of spirituality in
workplace, and the benefits of workplace spirituality on personal attitude, behaviour,
organizational outcome and performance level (Ashmos and Duchon, 2000; Giacalone and
Jurkiewicz, 2003; Harrington et al., 2001; Lee et al., 2003; Milliman et al., 2003), seldom has
research been attempted from a religious perspective (Kamil et al., 2011). It is important to
note that most of these studies have been addressed from a western value system, which
may not necessarily be congruent with the very religious nature of Islamic spirituality
 IJOES (Kamil et al., 2011). Fernando (2005) as seen in Tsafe and Abd Rahman (2014) claimed that
34,2 the practice of workplace spirituality in the non-Christian and non-Western setting remained
unaddressed and sparse. Therefore, this research aims to study spirituality in the workplace
of takaful agents in Malaysia from Western/conventional and Islamic perspective.

2.2 Islamic spirituality

170 Islam sees spirituality as the linking of actions to the fundamental purpose of life. For
instance, a Muslim’s purpose of life is to worship Allah (Qur’an, 51:56). Nasr (1987) defines
Islamic spirituality as the presence of a relationship with God that affects the individual’s
self-worth, sense of meaning and connectedness with others and nature. The relational
quality of spirituality is understood to be a core theme of Islam that comprised beliefs,
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rituals, daily-living behaviours and knowledge. Similarly, adherence to the set of Islamic
rituals and codes results in an individual’s strive to become closer to God and find personal
worth and actualization (Khodayarifard et al., 2013). Mohsen (2007) defines Islamic
spirituality as a concept that is embedded in piety (taqwa). The concept of taqwa has been
interpreted in many ways. According to Al-sharawi (2004), Taqwa means to avoid Allah’s
punishment by doing what he commands and keep away from doing what he prohibits.
Religious worship, such as prayers, fasting, charity and pilgrimage are set to enhance the
Muslim relationship with God and with society; otherwise these would become empty
rituals devoid of value (Al-Ghazzali, 2004). All of these religious rituals are set to the
advantage of worshippers and their acquisition of the highest states of spiritual and
physical fitness (Ibrahim, 1997). In line with this contention, Hawa (2004) suggests that
spirituality cannot be maintained unless all of the religious rituals of fasting, pilgrimage
(haj) and charity (zakah) are observed regularly. Muslims are commanded to conduct these
rituals which provide them with daily, weekly and yearly nourishment for their spirits,
strengthen and renew their beliefs whilst cleaning their hearts from the stains of sins and
impurity (Grine et al., 2015). The definition shared by both Al-Ghazzali (2004) and Hawa
(2004) also implies that physical appearance, financial status or ethnic background are
irrelevant to the worth or effective value of spirituality; rather, it is the inner purity from sins
and submission to God that counts in the field of spiritual devotion and discipline. To
substantiate his view, al-Ghazzali’s in his famous book Revival of Religious Sciences (Ihya
‘Ulum al-Din) believes that spirituality (ruhaniyyah) generates belief and faith for religion. In
essence, people perform religious rituals to achieve personal satisfaction, happiness,
improve their performance, enhance work satisfaction, improved their focus, balance and
concentration, whilst sustaining their health and well-being.
In addition, SadÊq (1996) stated that adhere to the spiritual values at workplace, which
include Islamic ethics, such as good manners, sincerity, satisfaction, contentment, modesty,
as well as the preservation of human dignity and pride, will lead to an increase in the love
displayed among the people and provide them with support. As a consequence, the feeling of
being respected and loved by others might lead to an experience of joy at work, influence
individual’s well-being and develop a positive attitude such as volunteer at workplace and
take on additional responsibilities that benefit the organization. Furthermore, Islam
encourages individuals to be excellent with any act, deed or work they perform and called
this Ihsan “excellence and perfection”. Ihsan, as mentioned by the Prophet Muhammad
(PBUH), is “to worship God as if you are seeing him; and although you do not see Him, He
sees you”[1]. Osman-Gani et al. (2013, p. 367) mentioned “believing that one is always
monitored by God (Allah) has a better impact than just performing ritual activities of
religion”. Therefore, the feeling of being watched by God might inspire employees to do their
job in a perfect manner and motivate them to go above and beyond the call of duty. It is
 assumed that observance of rituals, remembrance of Allah within the workplace and Case study of
following Islamic values and principles such as Ihsan “excellence and perfection” will lead to Islamic
high levels of organizational commitment and greater displays of OCB at the workplace, insurance
which, in turn, will influence the overall employee job performance.
(takaful)
3. Organizational commitment and citizenship behaviour
In addition to the role of spirituality in the workplace on the organizational behaviour 171
and enhancing employee performance, management scholars are also being encouraged
to conduct empirical work in the OCB and organizational commitment domain. A
number of researchers have shown that organizational performance and effectiveness
is enhanced when individual workers accept additional responsibilities, adherence to
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rules and procedures of the organization, maintaining and developing a positive

attitude and volunteer and go beyond their role requirement to perform activities that
benefit the organization (Ahmadi et al., 2014; Podsakoff et al., 1997; Podsakoff and
MacKenzie, 1997). Self-initiated and positive employee behaviour is called OCB (Organ,
1988; Organ et al., 2006; Podsakoff et al., 2000). OCB is considered one of the most
widely studied topics in organizational behaviour research (Kim, 2013; Organ, 1988;
Podsakoff and MacKenzie, 1997; Smith et al., 1983). According to Podsakoff and
MacKenzie (1997), organizational behaviour citizenship has become more widespread
among scholars and managers which stem from the belief that these behaviour
enhances and boosts organizational effectiveness. Podsakoff et al. (1990) advocated that
OCB is positively related to employee performance and organizational effectiveness.
Vigoda and Golembiewski (2001) mentioned that OCB is a vital aspect of improving
service quality, general outcomes in public organisations, effectiveness, fairness and
creating a healthy organisation climate. According to Organ who is considered to be the
first scholar who has attempted to measure the construct of OCB and contributed to the
literature, OCB effectively attributes financial and human resources, as well as
efficiency in the organisation. OCB is also defined as “individual behaviour that is
discretionary, not directly or explicitly recognised by the formal reward system and in
the aggregate promotes the efficient and effective functioning of the organisation”
(Organ et al., 2006, p. 3). In other words, OCB includes volunteering for tasks, going
above and beyond the call of duty, adherence to rules and procedures of the
organisation, maintaining and developing a positive attitude, making sacrifices and
helping co-workers.
Similarly, Organizational commitment is one of the most widely examined variables in
the literature. This wide interest is possibly owing to the impact of organizational
commitment on attitudes and behaviours such as intention to leave, turnover, organizational
citizenship behaviours and attitudes towards organizational changes and maintaining a
high level of performance in the organisation (Allen and Meyer, 1996, 2000; Meyer and
Herscovitch, 2001). Mowday et al. (1979) defined organizational commitment as the relative
strength of an individual’s identification and involvement within an organization. It is the
extent to which the employee’s goals and values are in alignment with the organization’s
values and norms (Mowday et al., 1979; Sanders et al., 2005). According to Bielby (1992,
p. 284), commitment is:
[. . .] attachment that is initiated and sustained by the extent to which an individual’s
identification with a role, behaviour, value, or institution is considered to be central among
alternatives as a source of identity.
 IJOES Organizational commitment is an individual’s psychological attachment to an organisation
34,2 that decreases the likelihood that the employees will leave the organisation (Meyer and
Allen, 1991).
Regardless of the widespread acknowledgement and the impressive amount of the
importance and value of organizational commitment and OCB (Babcock-Roberson and
Strickland, 2010; Humphrey, 2012; Kim, 2012, 2013; Organ et al., 2006; Suliman and Al
172 Obaidli, 2013), there has been limited research that has specifically addressed the constructs
of spirituality in the workplace, OCB and organizational commitment in takaful industry in
Malaysia. Consequently, the present study attempts to identify and validate the critical
factors (spirituality in the workplace, Islamic spirituality, OCB and organizational
commitment) which are recommended for the successful of organizational effectiveness and
employee performance. This could help to get further insight into the impact of these factors
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on employee performance.

4. Method
This study employs a positivist research approach, comprising a quantitative basis of
enquiry and gathered data via survey questionnaires. The study sample consist of the
opinion of 482 employees working in takaful agencies operating in Malaysia. A cross-
sectional survey design was used in this study whereby the collection of data was done once
at a given period. Respondents were selected by using disproportionate stratified random
sampling procedures. 600 questionnaires were distributed to respondents consisting of
ordinary agent, junior agent, senior agent, unit manager and group agency manager. Out of
this number, only 482 were finally selected for data analysis purposes after data screening,
namely, missing data, outliers and normality.

4.1 Measures
The questionnaires contained 81 items concerning Spirituality in the workplace, Islamic
spirituality, organizational commitment and OCB. The following section describes the
instruments used and survey translation process.
4.1.1 Spirituality in the workplace. This variable was measured by three components
represented by 21 items adopted from Milliman et al. (2003). These three components
consisted of meaningful work (e.g. I experience joy in work); sense of community (e.g.
working cooperatively with others is valued); and alignment with organization’s values (e.g.
I feel positive about the values of the organization). The three components were rated on a
five-point Likert scale ranging from 1 “strongly disagree” to 5 “strongly agree”.
4.1.2 Islamic spirituality. This variable was measured by four components represented
by 18 items adapted from Kamil et al. (2011). These four components consisted of Rituals
(e.g. whenever possible, I encourage my co-workers to visit the prayer room for prayers);
Forgiveness (e.g. I ask forgiveness from my co-workers whenever I wronged them); belief
(e.g. I direct my dedication to Allah alone); and Remembrance of Allah (e.g. whenever I make
a mistake at my work place I ask Allah’s forgiveness).The three components were rated on a
five-point Likert scale ranging from 1 “never” to 5 “always”.
4.1.3 Organizational commitment. This variable consists of 18 items designed by Meyer
and Allen (1991) and consisted of three components, namely, affective commitment,
continuance commitment and normative commitment. Examples of items include “I would
very happy to spend the rest of my career with this organization”; “I feel strong sense of
belonging to my organization”; and “I feel my loyalty to this organization is deserved”. All
items are rated on a five-point Likert scale ranging from 1 “strongly disagree” to 5 “strongly
agree”.
 4.1.4 Organizational citizenship behaviour. This variable contained 24 items designed by Case study of
Podsakoff et al. (1990). Examples of items include “I help others who have heavy Islamic
workloads”; “I believe in giving an honest day’s work for an honest day’s pay”; and “I
consider the impact of my actions on co-workers”. All items are rated on a five-point Likert
insurance
scale ranging from 1 “strongly disagree” to 5 “strongly agree”. (takaful)
4.1.5 Survey translation process. This study relied on previously developed and
validated scales. The original version of the four instruments, workplace spirituality,
Islamic spirituality, organizational commitment and OCB were translated from English to 173
Malay following the translation approach of Brislin (1970) (forward and backward
translation, i.e. translation and translation back). This method was used to confirm that both
versions were similar. After the final back translation step, the Malay version of the
questionnaire was shown to a few other professional translator and experts. The conclusion
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of the translators’ panel was that the final version of the instrument has “linguistic
congruence and cultural relevancy” (Yu et al., 2004, p. 310).
Prior to data collection, a pilot test was conducted with a convenience sample of 87
employees to examine the appropriateness, instrument adequacy and the reliability of the
translated instruments. Results of the pilot study showed that the instruments of the study
have good reliabilities indicating that the main study data collection can proceed.

4.2 Findings
After cleaning the data and removing all the outliers, a total of 482 remained responses were
used for the descriptive statistics analysis. A demographic breakdown of the sample
revealed that 51.9 per cent of the respondents were male and that a majority of respondents
48.5 per cent were from the middle group age between 26-35 years. With regard to education
level, almost half of the respondents 230 (47.7 per cent) obtained a Bachelor’s degree which
indicates that the respondents of this research were highly educated. Out of the total
respondent, 75 were working as administrative, 135 as ordinary agents, 104 as junior agents
and 87 as senior agents. As for the experience with organisations, the finding showed that
the majority of the respondents 334 (69.3 per cent) had been in their current position for the
previous 1 to 5 years. Further, the findings depicted that the majority of the respondents are
full-time agents 429 (89 per cent). A detailed descriptive analysis of responses can be in
Table I.

4.3 Reliability and dimensionality of the scale

An exploratory factor analysis (EFA) with Varimax rotation were used to explore the
dimensionality in the data set. According to Hair et al. (2010), EFA is considered an
important stage of analysis as it reduces the number of variables and group them
together based on the strong correlations. Byrne (2010) stated that EFA is used to detect
the misfit variables which may have an effect on confirmatory factor analysis (CFA). In
this study, EFA was used to ensure that there are stability, consistency, accuracy and
distinction between items of each contracts (Sekaran and Bougie, 2010). During EFA,
all items that did not satisfy the criteria of being above 0.50 loading and below 0.35
cross loading were deleted (Hair et al., 2010). Further, the Kaiser–Meyer–Olkin (KMO)
and Bartlett’s Test of Sphericity were also used to see the correlation among the
variables. In this case, the result of KMO value was 0.931 and Bartlett’s Test of
Sphericity was also statistically significant at p < 0.001, demonstrating the suitability
of data and sufficient correlation. The result of the EFA in Table II indicate a clean four
variables emerged with different items using the criteria of an eigenvalue greater than 1.
The study reported that all the four factors accounted for 65.095 per cent of the total
 IJOES Demographic information Frequency (%)
34,2
Gender
Male 250 51.9
Female 232 48.1
Total 482 100

174 Age
18-25 88 18.3
26-35 234 48.5
36-45 121 25.1
46-55 35 7.3
56 and above 4 0.8
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Total 482 100

Education
School certificate 71 14.7
Diploma 157 32.6
Bachelor 230 47.7
Master and above 24 5.0
Total 482 100
Experience at this organization
1-5 years 334 69.3
6-10 years 88 18.3
11-15 years 30 6.2
16-20 years 25 5.2
21 and above 5 1.0
Total 482 100
Employee status
Full-time 429 89.0
Part-time 53 11.0
Total 482 100
Position
Administrative 75 15.6
Ordinary agent 135 28
Junior agent 104 21.6
Senior agent 87 18.0
Table I. Unit manager 25 5.2
Demographic Group agency manager 4 0.8
breakdown of the Others 52 10.8
sample (N = 482) Total 482 100

variance. Items with factor loadings of 0.50 or higher were clustered together to form
one construct and the other items were blank and not considered owing to the cut-off
variable loading threshold of 0.50 (Hair et al., 2010).
Following this, a reliability test was also conducted using Cronbach’s alpha coefficient to
confirm the internal consistency of all factors in this study. Hair et al. (2010) noted that
Cronbach’s alpha with the value above 0.70 is recommended to achieve an acceptable level
of reliability. However, a Cronbach’s alpha of.60 and above is also considered acceptable
(Bowling, 2009).
Table III below illustrated the result of Cronbach’s alpha in this study. The result
confirms that all the factors have good subscale reliability and internal consistency of the
items.
 Case study of
Factor Items F1 F2 F3 F4
Islamic
Spirituality in the workplace SP1 0.688 insurance
SP2 0.649
SP3 0.665 (takaful)
SP4 0.725
SP5 0.747
SP6 0.695 175
SP7 0.649
SP8 0.703
SP9 0.639
SP10 0.687
SP11 –
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SP12 0.558
SP13 0.569
SP14 0.613
SP15 0.707
SP16 0.753
SP17 0.816
SP18 0.745
SP19 0.734
SP20 0.694
SP21 0.741
Islamic spirituality IS1 0.739
IS2 0.728
IS3 0.741
IS4 0.727
IS5 0.658
IS6 –
IS7 0.684
IS8 0.735
IS9 0.566
IS10 0.580
IS11 0.734
IS12 0.737
IS13 0.732
IS14 0.811
IS15 0.758
IS16 0.758
IS17 0.778
IS18 0.781
Organizational OC1 –
Commitment OC2 0.621
OC3 0.684
OC4 0.701
OC5 0.737
OC6 0.670
OC7 –
OC8 0.635
OC9 –
OC10 0.661
OC11 0.687
OC12 0.571 Table II.
OC13 0.620 Factor analysis
(continued) results
 IJOES
34,2 Factor Items F1 F2 F3 F4

OC14 0.644
OC15 0.624
OC16 0.699
OC17 0.575
176 OC18 0.593
Organizational citizenship behaviour OCB1 0.561
OCB2 0.757
OCB3 0.758
OCB4 0.844
OCB5 –
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OCB6 0.599
OCB7 0.817
OCB8 –
OCB9 0.814
OCB10 0.843
OCB11 0.752
OCB12 –
OCB13 0.546
OCB14 –
OCB15 0.743
OCB16 0.619
OCB17 –
OCB18 0.631
OCB19 0.774
OCB20 –
OCB21 0.712
OCB22 0.735
OCB23 0.611
OCB24 0.767
Eigen value 21.020 9.075 7.529 6.187
% of variance 30.032 13.962 11.583 9.518
Table II. Total variance explained 65.095

Constructs No. of items Cronbach’s alpha

Spirituality in the workplace 20 0.958

Table III. Organizational commitment 15 0.902
Reliability coefficient Islamic spirituality 17 0.893
for the constructs Organizational citizenship behaviour 18 0.762

4.4 Validating the overall measurement model using confirmatory factor analysis
The next imperative step in the analysis was to confirm the factors extracted during the
EFA. For this purpose, a CFA procedure was conducted simultaneously for all constructs
with Maximum Likelihood (ML). In other words, the factors extracted during the EFA were
combined into one model to assess the overall fit and test the reliability, convergent validity
and discriminant validity. Hair et al. (2010) mentioned that it is recommended to test
construct validity and item cross-loading of a measurement model with the full set of items
 collectively. The measurement model was assessed based on the fit measures recommended Case study of
by different scholars (Byrne, 2010; Hair et al., 2010; Kline, 2011). For instance, the chi-square Islamic
( x 2), the comparative fit index (CFI) and the root mean square error of approximation insurance
(RMSEA) were used to evaluate the model. Further, given that the chi-square is highly
susceptible to sample size, Byrne (2010) and Hair et al. (2010) recommended using a normed
(takaful)
chi-square ( x 2/df), as was done in the present study. The overall measurement model for all
constructs is depicted in Figure 1. 177

4.5 Assessing the fitness of the measurement model

The result of the initial measurement model presented in Figure 1 showed that the model did
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not adequately fit the data x 2/df = 2.303 ( x 2 = 5355.155, df = 2325), CFI = 0.843, RMSEA =
0.052. Therefore, the measurement model was revised according to cross-loading and
modification indices. Zainudin (2014) mentioned that any item having a factor loading less
than 0.60 and multiple squared correlations (R2) less than 0.40 should be removed from the
measurement model. However, the researcher may not do so if the fitness indexes for the
measurement model has already achieved the desired goodness-of-fit. As such, a careful
examination of items with lower loading and (R2) was carried out. The result revealed that
11 items were found to have low loading and low (R2) and were dropped from the
measurement model one at a time. These items include; OC 1, OC 2, ISP 5, ISP 10, OCB 1,
OCB 3, OCB 6, OCB 10, OCB 13, OCB 16 and OCB 18.

Figure 1.
CFA for the overall
measurement model
 IJOES Moreover, modification indices were also checked and the covariance of measurement error
34,2 between SP 20 and SP 21; SP 15 and SP 16; SP 12 and SP 13; ISP 13 and ISP 14, OC 14 and
OC 15 were deemed necessary to meet the goodness-of-fit of the model. After that, the fit
indices of the revised model checked again and showed that the model did not adequately fit
the data x 2/df = 2.251 ( x 2 = 3792.788, df = 1685), CFI = 0.880, RMSEA = 0.051. Besides,
the result showed that sportsmanship and ritual did not reliably load on their perspective
178 construct and they did not manifest the essence of the Islamic spirituality and OCB as the
loading was very low with 0.17 for sportsmanship and 0.36 for ritual. As a consequence,
both factors were removed from the model. After that, the fit indices of the revised model
showed an adequate fit: x 2/df = 2.277 ( x 2 = 2625.565, df = 1153), CFI = 0.900, RMSEA =
0.052. (See Figure 2).
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4.6 Convergent and discriminate validity of the constructs

Convergent validity was assessed through factor loading (standardised regression weight),
composite reliability (CR) and average variance extracted (AVE). According to Hair et al.
(2010), the rule of thumb to establish convergent validity, factor loadings is to be equivalent
to or higher than 0.50, composite reliability (CR) value must be greater than average
variance extracted (AVE), and AVE value must be greater than 0.5. The result revealed that,
all items in the measurement model had a factor loading of 0.50 and above. Moreover,
composite reliability (CR) value ranged from 0.865 to 0.927 and exceeded the cut-off value of
0.70, indicating a strong reliability and also providing support for convergent validity. The

Figure 2.
CFA for the revised
measurement model
 values of AVE for all variables exceeded the recommended threshold value of 0.50 and Case study of
ranged from 0.687 to 0.809 which is also evidence for convergent validity. All the values of Islamic
CR were greater than AVE suggested the adequate convergent validity of the final
measurement model. In addition, discriminant validity was met also whereby the AVE for
insurance
the construct is greater than the value of Multiple Shared Variance (MSV) and the Average (takaful)
Shared Variance (ASV), (AVE > MSV; AVE > ASV) as recommended by (Hair et al., 2010).
Also, the square root of AVE (in italics) was higher than the correlation between any other
construct in its row and column, suggesting that the indicators were in common with the
179
variable they are associated with than they do with other constructs. In other words, all
the constructs of this study were separated from each other. This demonstrated that the
discriminant validity of the measurement model of the present study was achieved. Table IV
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presents the convergent and discriminant validity of the revised measurement model.

5. Discussion of the findings

Results from CFA sought to explain the dimensionality among the constructs of OC, SP, ISP
and OCB. In particular, the study revealed that OC is explained by three variables, namely,
normative, continuance and affective. SP is also explained by three variables comprising
alignment with organizational values (AWOV), sense of community (SC) and meaningful
work (MW). Again, ISP is explained by three variables comprising, belief, forgiveness and
remembrance of Allah. Finally, OCB is explained by civic virtue, conscientiousness and
altruism. The findings are somewhat consistent with those of previous studies, for instance,
in Kamil et al. (2011), drawing data from business organizations in Malaysia, the researchers
found that ISP construct is explained by four variables. Contrary to this study, Kamil et al.
(2011) included rituals (Ibadat) as one of the dimensions of ISP. This could be owing to the
nature of respondents in the present study. It is noteworthy that the respondents used in the
present research hail from takaful operators in the country (i.e. Malaysia) whereas the
respondents of Kamil et al.’ (2011) study hail from 50 business organizations in Malaysia
(conventional and Islamic organizations combined). Thus, present study seems to be quite
rigorous in examining the belief system of Muslim employees working in Muslim
organizations in Malaysia, that is the takaful industry. This implies that, in an attempt to
measure the ISP of Muslim employees in Muslim organizations, the present measurement
model can provide great insight.
Similarly, OCB dimensionality has been somewhat echoed by quite a number of
researchers. Kamil and Ahmad (2014) in their study of OCB dimensionality from the Islamic
perspective identified four variables to explain the measurement model of OCBIP
comprising altruism, civic virtue, but contract to the findings of the present study, included
advocating high moral standards and removal of harm. It can be noted that even though the
present study used respondents from Muslim organizations, the OCB construct studied was

Constructs CR AVE MSV ASV ISP SP OCB OC

ISP 0.904 0.764 0.209 0.152 0.874

SP 0.927 0.809 0.536 0.389 0.457 0.899 Table IV.
OCB 0.865 0.687 0.421 0.302 0.409 0.649 0.829
OC 0.870 0.694 0.536 0.310 0.280 0.732 0.563 0.833
Convergent and
discriminant validity
Notes: The italics diagonal denotes to the square root of AVE, while the other values represent the of the revised
correlation among the latent constructs measurement model
 IJOES based on the western worldview of citizenship behaviours unlike that in Kamil and Ahmad’s
34,2 (2014) study. Yet, both studies show a consensus on two main variables to explain OCB,
thus, civic virtue and altruism.
This goes a long way to show the importance and significance of these variables. Thus
far, to measure the dimensionality of OCB (a western view) in Muslim organizations, the
present study’s findings may provide great insights.
180 Similarly, is regarding the attempts to measure OC and spirituality in the workplace
among Muslim organizations. Even though much emphases on both constructs of OC and
SP in the present study are based on the western value systems of literature and research, it
implies that to empirically examine these “Western” dimensionalities in Muslim
organizations, the present study’s findings may be of relevant importance.
In terms of the importance of spirituality on well-being which ultimately influence
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performance, it may be highlighted that the findings of the present can be used by corporate
organizations, NGOs and other institutions, to justify their efforts in performance
improvement interventions so that both SP and ISP among non-Muslim and Muslim
employees, respectively, to be monitored and further enhanced. Extant literature such as
Sulaiman et al. (2014) has shown that employees with firm internal belief system that serves
to motivate them in carrying out work activities tend to perform better than their
counterparts whose focus on work is material. Additionally, it is quite important to note that
employees with high spirituality (SP or ISP) seem to possess an inbuilt “Godly compass”
with which they tend to refer their activities to and seek motivation to perform better at the
workplace in search for a good abode in the hereafter (Akhirat), instead of material gains in
this world (Sulaiman et al., 2014). This study has identified firm support to justify this
contention, such that an attempt to continually improve SP and ISP among non-Muslim and
Muslim employees, respectively, can go a long way to improve employee wellbeing which
ultimately can influence performance. Further, integrating and incorporating these
constructs will help takaful companies to be more transparent and focus on providing
affordable pricing and value-added services rather than simply selling takaful products for
the sake of selling them.

6. Conclusion
Quite a number of performance related issues has been highlighted since the inception of
organizational behavioural field of study in the past three decades. Most corporates
organizations tend to face dynamic and turbulent challenges in a dynamic and unfriendly
market, which leads corporate leaders to find ways to restructure organizations to improve
performance to yield productivity. Yet, challenges seem to resurface after a while of
improvement interventions, perhaps, what has not been adequately addressed are the
dimensionality of some important constructs that will help monitor important performance
characteristics among contemporary employees. Constructs such as SP, ISP which is
portrayed by great array of Muslim employees particularly in Muslim organizations or in
Muslim nations, OC and OCB.
To empirically delineate the measurement model to measure these constructs, the present
study has been carried out with reference to gaps in extant literature. The empirical study
revealed that OC is explained by three variables, namely, normative, continuance and
affective; SP is also explained by three variables comprising AWOV, SC and MW; ISP is
explained by three variables comprising, belief, forgiveness and remembrance of Allah; and
finally, OCB is explained by civic virtue, conscientiousness and altruism.
Just as no study can be carried out without limitations, the present study also faces a
similar challenge. The current study is based on a cross-sectional research design where
 data were collected and analysed only at one point in time. Future research may attempt a Case study of
longitudinal study on a larger scale to ascertain the authenticity of the findings of this study. Islamic
As well, sample used in this study are predominantly from the takaful industry of Malaysia.
Future study may explore the dimensionality of these constructs in other organizations
insurance
located at other environments of different socio-cultural backgrounds to further extend (takaful)
knowledge in this area. Current research used AMOS software to carry out a CFA in
examining the dimensionality of these constructs. Future study may use other advanced
statistical tool(s) to further rigorously examine the dimensionality of this study in an 181
attempt to triangulate findings.

Note
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1. HadÊth narrated by Muslim.

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Corresponding author
Fares Djafri can be contacted at: djafrifares@gmail.com

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