Spiritual Intelligence and Job-Satisfaction of Higher Secondary School's Teachers

Spiritual intelligence and job-
satisfaction of higher secondary

school's teachers
Makwana, Samyak. Indian Jou rnal of Positive Psychology 6.4
(Dec 2015): 429-431.
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Abstract
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The Study conducted to observe the relationship between spiritual
intelligence and job satisfaction of Higher Secondary School'sTeachers. There
were 100 participants randomly selected from three different private and
Government high-schools of Bhuj, Gujarat (India). All Participants selected by
Purposive Sampling Technique. All the participants belonging to middle Socio-
Economic Status, Mean of Age is 35.4 + 8.6, Educated at leat M.A., B.Ed. Written
informed consent from the participants. Spiritual Intelligencemeasured
by Spiritual Quotient Scale and Job Satisfaction measured by Job Satisfaction
Scale. The result indicates that there is positive relationship between Spiritual
Intelligence and Job-satisfaction among Teachers. However, There is significant
difference found in terms of Spiritual Intelligence between Private and
Government Teachers. There is no significant difference regarding Job-
Satisfaction between Private and Government Teachers.
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The Study conducted to observe the relationship between spiritual
Economic Status, Mean of Age is 35.4 + 8.6, Educated at leat M.A., B.Ed. Written
informed consent from the participants. Spiritual Intelligencemeasured
by Spiritual Quotient Scale and Job Satisfaction measured by Job Satisfaction
Scale. The result indicates that there is positive relationship between Spiritual
Intelligence and Job-satisfaction among Teachers. However, There is significant
difference found in terms of Spiritual Intelligence between Private and
Keywords: spirituality, spiritual intelligence, job satisfaction, spiritual

intelligence scale
Spirituality is concerned with people finding meaning and purpose in their lives,
as well as the sense of belonging, of community. Because spirituality comes into
focus in times of stress, suffering, physical and mental illness, loss, dying and
bereavement, it is important not only in psychiatry' but also throughout
all of medicine (Koenig & McCullough et al.,) Spirituality has been called 'a
quality that strives for inspiration, reverence, awe, meaning and purpose, even in
those who do not believe in God' (Murray, & Zentner, 1989).
Spiritual intelligence has become an important part of our lives as well as

workplace. Spirituality is considered as one of the key factors for the
success of the educational organizations and ultimately for the professional
life of the teacher. The spiritualperspective is causing shift in the workplace
values promoting cooperation rather than fear at the workplace (Labbs, 1995).
Giacalone (2004) stated that spirituality in the workplace as a framework proves
the role of organizational values in a culture and the role ofspirituality is
important in creating and instilling values and culture in an organization. In the
view of Reg and Cunha (2008) when people have high spirituality in the
workplace, it may be more responsible for the organization and they have a high
loyalty. Sisk (2008) further mentioned that spiritual intelligence, using a
multisensory approach to access one's inner knowledge to solve global
problems, could be an integrating theme to create global awareness
among teachers and students.
Spiritual intelligence is said to be able to create a richer and more meaningful

life (Amram & Dryer, 2007). Dincer (2009) mentioned that spiritual
intelligence provides a sense of personal wholeness, goal and direction. He
pointed out that educators with high levelsof spiritual intelligence are able to
mould teachers and students from all age groups to experience a wholesome life
filled with self-respect and creativity.
Objectives of the study
* To examine the spiritualty' of teachers who are working in government school.
* To examine the spiritualty of teachers who are working in private school.
* To examine the job satisfaction teachers who are working in government

school.
* To examine the job satisfaction of teachers who are working in private school.
* To examine the correlation between spiritual intelligence and job

satisfaction of secondary' school's teachers.
Hypotheses of the study
* There will be no significant difference between private and

government teachers in relation to their spiritual intelligence and job
satisfaction.
* There will be no significant correlation between spiritual intelligence andjob

satisfaction of secondary school teachers.
Method
Participants
There were 100 participants randomly selected from three different private and
Economic Status, Ages mean 35.4+8.6, Educated at leat M. A., B.Ed.
Instruments
Spiritual Intelligence Questionnaire: Spiritual Intelligence scale was

developedby King in 2008; this questionnaire contains 24 items and is answered
based on 5-point Likert scale (high scores indicate high spiritual intelligence and
vice versa). The questionnaire consists of four components which are critical
existential thinking, personal meaning production, transcendental awareness
and conscious state expansion. Cronbach's alpha coefficient (reliability) of the
questionnaire was obtained; it was 0.89 by Marzabadi et al. (2011,2012) andO. 85
in this present study.
Job Satisfaction Scale (JSS) is developed by Bhatia, Muhar and Mudgil (1997):
The scale is used to determine and measure job satisfaction of the employees.
The scale consist of 75 items, each item is rated on the five point scale strongly
Agree, Agree, Indifferent, Disagree, Strongly Disagree and which are respectively
scores as 5,4, 3, 2 and 1. The higher scores on the job satisfaction scale, the
higher will be the level of job satisfaction. The items are prepared in English.
There is no time limit for the test.
Procedure
Present study conducted to observe the relationship between spiritual

Government high-schools of Bhuj, Gujarat (India). 50 participants selected from
Government School and 50 participants selected from private schools. All
Participants selected by Purposive Sampling Technique. All the participants
belonging to middle Socio-Economic Status, Ages mean 35.4+8.6, Educated at
leat M.A., B.Ed. Written informed consent from the participants. Spiritual
Intelligence measured by Spiritual Intelligence Questionnaire and Job
Satisfaction measured by Job Satisfaction Scale. Data collected, analysedby
SPSS 12.
Results
Discussion
Results indicates that there is significant difference between Government and

Private Schools' Teachers with regard to Spiritual Intelligence. There is no
significant difference regarding Job satisfaction between private and
government schools' teachers. Corelation of Spiritual Intelligence and Job
Satisfaction indicates there is positive correlation between spiritual
intelligence and job satisfaction. Teachers who have high spiritual
intelligence have high level of job satisfaction. There are many studies have done
on the spiritual intelligence and jobsatisfaction of teachers. For example,
Khorshidi and Ebadi (2011) studied the relationship betweenspiritual
intelligence and job satisfaction and stated that there is a significant positive
relationship between spiritual intelligence and job satisfaction. Yahyazadeh and
Lotfi (2012) studied the relationship between spiritual intelligence and job
satisfaction in teachers. Their findings showed that there is a significant
relationship between spiritual intelligence and job satisfaction in teachers and
also there is a significant relationship between spiritual intelligence of
teachers and their scientific levels. They reported a significant relation-ship
between spiritual intelligence and five components of job satisfaction
(awareness of job nature, attitude towards supervisors, relationships with
colleagues, opportunity for promotion, and working conditions), but they
observed no significant relationship between spiritual intelligence and another
components of job satisfaction (salary and benefits). Kauor (2013)
studiedspiritual intelligence in high school teachers and its relationship with job
satisfaction. The results indicate a significant positive relationship
between spiritual intelligence of teachers and their job satisfaction. No
significant difference was reported between private and state high
school teachers in terms of spiritual intelligence and job satisfaction. The
results of this study also showed that spiritual intelligence and job satisfaction
are not affected by gender. Diharma and Lakshmi (2014) also reported a
significant relationship between spiritual intelligence and job satisfaction. All the
studies indicates that there is positive relationship betweenspiritual
intelligence and job satisfaction. Result of present study support the
studies of Khorshidi and Ebadi (2011), Yahyazadeh and Lotfi (2012), Kauor (2013)
and Diharma and Lakshmi (2014).
Conclusion
There is Positive Correlation between Spiritual Intelligence and Job Satisfaction

ofHigher Secondary School' Teachers. However, There is significant difference
found in terms of Spiritual Intelligence between Private and
References
References
Amram, Y, & Dryer, C. (2007). The Integrated Spiritual intelligence Scale (ISIS):
Development and Preliminary Validation. Institute ofTranspersonal Psychology,
PaloAlto
Diharma R, kanaga Lakshmi L (2014). Relationship between spiritual

intelligence and job satisfaction-aconceptual study. Journal ofGlobal Res. Anal.,
3(3), 105-111.
Dincer, M. K. (2009). Educators role as spiritually intelligent leaders in

educational institutions. International Journal of Human Sciences, 4 (1 ).
Giacalone, R.A., & Jurkiewicz, C.L. (2004). A values framework for measuring the
impact of workplace spirituality on organizational performance. Journal
ofBusiness Ethics, 492,129-135.
Kauor, M. (2013). Spiritual Intelligence of Secondary School Teachers in relation

to their job satisfaction. International Journal ofEducation Research Technology,
4(3), 104-109.
http://search.proquest.com/results/DA7426C32F844C5APQ/1?
accountid=37714
Journal of Industrial Engineering and Management JIEM, 2015 8(4): 1162-

1178 Online ISSN: 2013-0953 Print ISSN: 2013-8423
http://dx.doi.org/10.3926/jiem.1451 The Effects of Spiritual Intelligence and its
Dimensions on Organizational Citizenship Behaviour Md. Aftab Anwar, AAhad
M. Osman-Gani Internation al Islamic University Malaysia, Malaysia
(Malaysia) zitu6th@yahoo.com ,aahad@iium.edu.my Received: April 2015
Accepted: July 2015
http://search.proquest.com/docview/1729309118/DA7426C32F844C5APQ/10?
accountid=37714
The Influence of Spiritual Intelligence, Leadership, and

Organizational Culture on Organizational Citizenship
Behavior and Employees Performance (A Study on
Islamic Banks in Makassar, South Sulawesi Province,
Indonesia)
M, H M Muhdar; Muis, Mahlia; Yusuf, Ria Mardiana; Hamid, Nurjannah. The
International Journal of Business & Management 2.10 (Oct 2014): 297-314.
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This study aims to find out and analyze: (1) the influence of spiritual
intelligence on OCB; (2) the influence of leadership on OCB; (3) the
influence of organizational culture on OCB; (4) the influence of spiritual
intelligence on employee performance; (5) the influenceof leadership on
employee performance; (6) the influence of organizational culture on employee
performance; (7) the influence ofOCB on employee performance; and (8) the
influence of spiritual intelligence, leadership, organizational culture on employee
performance through employee's OCB. The population included all
employees of Islamic Bank in Makassar City. There were 178 samples determined
by using Slovin formula. The samples were selected in two stages: proportional
and purposive sampling. The data were analyzed by using Structural Equations
Models (SEM) with the program of Analysis of Moment Structure (AMOS) version
22. The results show that: (1) spiritual intelligence has a positive and significant
influence on OCB; (2) leadership has a positive and significant influence on OCB;
(3) organizational culture has a positive and significant influence on OCB;
(4) spiritual intelligence does not have significant influnce on employee
performance; (5) leadership has a positive and significant influence on employee
performance; (6) organizational culture has a positive and significant influence
on employee performance; (7) OCB has a positive and significant influence on
employee performance; and (8) spiritual intelligence, leaders hip, and
organizational culture have positive and significant influence on employee
performance through OCB variable.
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Abstract:
intelligence on OCB; (2) the influence of leadership on OCB; (3) the
influence of organizational culture on OCB; (4) the influence of spiritual
intelligence on employee performance; (5) the influenceof leadership on
employee performance; (6) the influence of organizational culture on employee
performance; (7) the influence ofOCB on employee performance; and (8) the
influence of spiritual intelligence, leadership, organizational culture on employee
performance through employee's OCB. The population included all
employees of Islamic Bank in Makassar City. There were 178 samples determined
by using Slovin formula. The samples were selected in two stages: proportional
and purposive sampling. The data were analyzed by using Structural Equations
Keywords: organizational citizenship behavior, employee performance, spiritual

intelligence, leadership, organizational culture
1. Introduction
One of the global strategic issues in human resource management is gaining

attention these days is extra-role behavior commonly called organizational
citizenship behavior (OCB). According to Organ (1988), OCB is defined as
individual behavior that is discretionary not directly or explicitly recognized by
the formal reward system, and in the aggregate will encourage organizations
function more effectively. Organ Furthermore said that OCB is a company
employee behavior that is intended to improve the effectiveness ofcorporate
performance without neglecting the individual employee productivity goals.
Katz identified three employee behaviors that are important to the

effectiveness of the organization, which is to enter and stay in the organization
as an employee; perform specific roles as required; and tied in innovative
activities and spontaneous or unplanned that is outside the role played by
(Konovsky & Pugh, 1994). The third behavior is called with the OCB is behavior
that is not directly or explicitly not to be in the formal system and the awarding
organization. Such behavior is considered important because it is not defined by
default, but influential in assessing the performance and effectiveness of the
organization (Podsakoff & MacKenzie, 1997).
Employees who have OCB will have a high loyalty to the organization where he
works, and by itself will feel comfortable and safe on the job. OCB-oriented
behavior and the expected behavior reflects internalized values. The
nature of the OCB is pragmatic that can be applied to the management of the
organization, particularly with regard to human resources. (Celnar, 1999; Farth et
al., 1997; Folger & Skarlicky, 1999; Maekenzie et al., 1998; Moorman et al., 1998;
Shapiro & Kirkman, 1999; Dent & Glover, 1999). Organizations will not work
properly or can not survive without any member who acts as a good citizenship
(Markoezy & Xin, 2004). Because OCB has a number of consequences such as
rising income levels, customer satisfaction, service quality, and profitability
(Bolino, 1999). However, some researchers are still looking at the other
side of the OCB as a consequence of inhibiting the progress of an individual's
career (Bergeron, 2005) and increase the level of stress and work-family conflict
(Bolino & Turnley, 2003). In addition, for the work rigid and should always follow
safety procedures to work, the OCB is not appropriate to be applied (Hunt, 2002).
In spite of all these positive or negative consequences, OCB still able to
contribute to the achievement of organizational effectiveness and performance.
As stated by Robbins and Judge (2008), that the organization has employees who
have a good OCB, will have a better performance than other organizations. In
regard to research, OCB can be implemented in 5 forms of behavior, namely:
altruism, sportsmanship, coutesy, civic virtue, conscientiousness.
Organ believe that OCB has a critical value for survival. He carefully shows that
OCB can maximize the efficiency and productivity ofthe staff and the
organization, which in turn will lead to the effective functioning of the
organization (Rajabipour, 2010; Doostar et al., 2012). OCB phenomenon in relation
to performance, has also been studied empirically, among others, by Khazaei et
al., (2011); Rastgar et al. (2012); Mardiana et al., (2012); Harwiki (2013), found no
significant relationship between OCB and performance. Khazaei et al., (2011)
found partial OCB components significantly associated with performance.
Performance is the use of resources effectively and efficiently to achieve results
(Evan, 2006).
The importance of OCB as one of the factors that play an important role in
improving the performance of employees and organizations make the
practitioners and academics looking for new constructs, which are crucial
influence OCB. Current topics considered by sociologists and psychologists
are spiritual intelligence. Discussions Spiritual intelligence is considered as
region ofindividuals and organizations and it is also incorporated into the
territory of psychological and other humanities such as management (Sagharvani
2010). Spirituality is the main part that is often overlooked in human organization
systems. Spirituality is defined as a high level of awareness that has the
willingness to communicate with the concept of the supernatural (Pourkiani et
al., 2010). People with high spiritual intelligence is a person in a
state of consciousness experience and use of intellectual resources to solve
problems and reflected the nature of humility, forgiveness, gratitude and
sympathy (Nadaf, 2010). Spirituality lift people understand the issues and will
lead them to the proper function (Vares et al., 2009). Spiritual
intelligence according to Zohar and Marshall (2002) is theintelligence to deal
with the issue of the meaning or value, namely the behavior and intelligence to
put our lives in the context of a broader meaning and rich, the intelligence to
assess that person's actions or way of life is more meaningful than
others. Spiritual intelligence is the adaptive use of spiritual information to
facilitate everyday problem solving for the achievement of goals (Emmons, 2000);
associated with the inner life of mind and spirit (Vaughn, 2002; Chin et al., 2011);
individual's ability to act with wisdom and compassion while maintaining inner
and outer peace, regardless of the situation. (Wigglesworth, 2002; Susan et al.,
2011).
In recent years, two variables that have a potential role to be considered in

commercial discussions are spirituality and OCB. Empirically, several research
suggests a positive relationship between spiritual intelligence with OCB (Doostar
et al., 2012, Rastgar et al., 2012, Rashvand and Bahrevar, 2013) and employee
performance (Muttaqiyathun, 2010; Sugiyanto & Sutanto, 2010; Rastgar et al.,
2012). Doostar et al., (2012), explains that every component of spiritual
intelligence as Critical Existential Thinking (CET), personal meaning production
(PMP), transcendental awareness (TA) and Conscious state expansion (CSA)
related to OCB. This component according Doostar, et. al. which makes
employees look for meaningful work and create a favorable working environment
to encourage creativity and talent to develop oneself. Similarly Rastgar et al.,
(2012) explains that the organization managers have to prepare the right
atmosphere and increase the workplace spirituality if he wanted to involve
employees OCB. Lastly, Rashvand and Bahrevar (2013), explains that intelligent
people of the spirituality will be involved in extra-role behavior.
In addition to spiritual intelligence that may affect OCB and employee

performance is leadership. Leadership is defined as a process and not a position.
(Hughes et al., 1996). Leadership is a process whereby an individual influences
other organizational members to work together to achieve organizational goals
(Gibson, 1996). While the leadership in the perspective of the Qur'an is defined by
four main characteristics: piety, ethics, humanity and balance; placed as the
core ethics of business or economic system. According Beekun and Badawi, the
main focus of the leaders must do good deeds to earn God's acceptance and that
the Islamic leadership is concerned about the trust (Beekun & Badawi, 1999, in
Suliman & Al Obaidhil, 2013). Therefore, the role of leadership is huge for the
company's success in achieving its objectives. From them emerged new ideas
and innovative in the development of the company. That is why, leaders tend to
use the particular ways in which he considers the most effective, commonly
known as leadership style (Yulk, 1998). Leadership style into the spotlight today
is transformational and transactional leadership initiated by Burns (1978) and
Bass (1985) which was later refined by Bernard M. Bass and Bruce J. Avolio.
Transformational leadership according to Bass (1985) is to motivate followers to
do more than expected, with (a) increasing the level of understanding of the
followers of the usefulness and value of detailed objectives and ideal, (b) make
the followers beat their own interests for the sake of the team or organization,
and (c) moving the follower to meet the needs of the higher levels. While
transactional leadership according to Burns (1978) is the relationship between
the leader and subordinates is based on a series of bargaining activity between
the two. Both of these leadership styles, in conjunction with the OCB and
employee performance, by the researchers give different results depending.
Empirical studies show that one of the factors that influence OCB is positively
transformational leadership (Budiyanto and Oetomo, 2011; Saeed et al., 2012; and
Zacher et al., 2013) and transactional leadership (Podsakoff et al., 1990, Suliman
& Al-Obaidi, 2013). While the link between leadership and employee performance
according to (Maulizar et al., 2012, Piccolo & Colcuitt, 2006 and Setyaningdyah et
al., 2013), there is a positive relationship. Different things that are found by
Logomarsino and Cardona (2003); Maharani et al., (2013) that transformational
leadership has no significant effect on OCB. The phenomenon of the
results of this study, provide information that the pros and cons of the
relationship between leadership and OCB is still debatable, and that is why this
construct be interesting to study.
Another factor was the focus of the study that may affect OCB and
performance of employees in addition to spiritual intelligence and leadership is
organizational culture. Understanding the concept of organizational culture is
not an easy thing. The absence ofconsensus on the concept of organizational
culture has caused some understanding of the varied and controversial. Linda
Smircich (1983) in Sopiah (2008) says that there are two camps with regard to
organizational culture. The first stronghold of the view that "the organization is a
culture." And the second camp argued that the "organization has culture." First
camps assume that organizational culture is the result of culture. Therefore this
stream emphasizes the importance of descriptive explanation on an
organization. Instead, it provides a stream of the second factor contributing to
the emphasis on culture in organizations and their implications for the
organization, for example by performing managerial approach.
Not ignore the cultural debate about the above, this study attempts to
understand the culture through the organization cultural theory
approach of advanced by Edgar H. Schein. According to him, the organizational
culture refers to a system of shared meaning, shared by members that
distinguishes the organization to another organization. This concept rests on the
basic understanding of the culture that is a pattern of basic assumptions
invented, discovered or developed by a given group as learning to overcome the
problem ofadaptation and internal integration ekstrenal authorized and
implemented (Schein, 1992). Organizational culture represents the
character of an organization, who directs day-to-day employee in relation to work
and make employees guidelines on how to behave and communicate in the
organization, as well as guiding how the company hierarchy is built (Ribiere and
Sitar, 2003; Shu-Mei Tseng, 2010). Empirical studies show that organizational
culture is positively correlated with OCB (Erkutlu, 2010; Mohanty et al 2012;
Hutahayan, et al, 2013; Harwiki, 2013) and employee performance (Koesmono,
2011; Harwiki, 2013; Shahzad et al., 2013). Hutahayan et al., (2013), explains that
the value of higher organizational culture will lead to higher OCB. Organizational
culture is the better looksof increased innovation, stability, respect, results
orientation, attention to detail, team orientation, and competitive aggressiveness
will lead to better OCB. The impact of the improvement will bring OCB altruism,
consciousness, sportsmanship, courtesy and civic virtue employees high.
Similarly Harwiki (2013), explains that the higher the organizational culture can
lead to the onset of peak OCB. Therefore, the organizational culture must evolve
to support the force employees to help others as a good cooperation. Harwiki
further explained that the higher organizational culture will lead to a value higher
employee performance as well. Shahzad et al., (2013) explains that a strong
culture within the organization aims to enhance the commitment of employees to
achieve organizational goals. It is very helpful to improve employee performance.
The phenomenon of spiritual intelligence, leadership, and organizational culture

that has been described above, is believed to affect the formation of OCB
employees and impact on employee performance of improvement at every
level of the organization, including Islamic Bank in Makassar. This research
study, it is very relevant and important to be applied in Islamic Banks, the
main spiritual intelligence and OCB. Spiritual intelligence will develop well when
supported Islamic values are strong, as well as OCB, in theory relevant to the
values that are taught in Islam that the values of sincerity, Taawun, Ukhwah,
Mujahadah. Efforts to improve the performance of the employee's Islamic
banks, of course, will be strongly influenced by the behavior of its employees.
Various views and efforts have been implemented to improve the employees
performance of Islamic Bank, but in essence it is believed that it will not be
separated and must begin with an attempt to establish a consistent spiritual
intelligence. To see the influence of spiritual intelligence, leadership,
organizational culture on OCB and employee performance analysis is carried out
on Islamic Banks in Makassar city. Islamic banking was chosen as the research
study, because of Islamic Banking is the Islamic organization in the practice and
management activities applying the principles of sharia requirements
with spiritual values. Milliman et. al. (2003) statedspiritual values historically
derived from religious values.
Based on the above, an issue of concern: Is the spiritual intelligence a

significant positive effect on OCB? Is the leadership a significant positive
influence on OCB? Is the organizational culture a significant positive influence
on OCB? Is the spiritual intelligencea significant positive influence on employee
performance? Is the leadership a significant positive influence on employee
performance? Is the organizational culture a significant positive influence on
employee performance? Is the OCB a significant positive influence on employee
performance? Is the spiritual intelligence, leadership, and organizational culture
a significant positive influence on employee performance through OCB
variable of Islamic Banks in Makassar? With regard to the formulation of this
problem, this study aims to find out and analyze: the influence of spiritual
intelligence on OCB; the influence of leadership on OCB; the
influence oforganizational culture on OCB; the influence of spiritual
intelligence on employee performance; the influence of leadership on employee
performance; the influence of organizational culture on employee performance;
the influence of OCB on employee performance; and the influence of spiritual
intelligence, leadership, organizational culture on employee performance through
employee's OCB.
2. Literature Review
2.1. Organizational Citizenship Behavior (OCB)
One of the most studied topics in organizational behavior research in recent

years is the OCB. The concept was introduced by Bateman & Organ in the 1980s
and the latter enhanced and strengthened by a number of researchers such as
Podsakoff and Mackenzie et.al, Jahangir et, al, and Rasgar, et al, and others.
Organ (1988) defines OCB as behavior that is discretionary, not directly or
explicitly recognized by the formal reward system and that in the aggregate
increases the effective functioning of the organization. According Schnake
(1991), pro-social behavior such as ethics help new employees to understand the
internal workings of the organization, helping colleagues finish their work, attend
meetings and volunteer to do things more than the recipe work. This behavior is
a behavior that can be associated with OCB (Rastgar et al., 2012). Typically,
employees are often involved in OCB may not always be top performers, but they
are the ones who are known 'extra work' or work above and beyond the role of'
the minimum effort required to do the job just satisfactory. Organizations will
benefit from a boost employee to engage in OCB, because it has been proven to
increase productivity, efficiency and customer satisfaction, and reduce costs
and turnover rates and absenteeism (Podsakoff et al., 2009). Although OCB is a
spontaneous initiative taken by the employee, OCB can be promoted in the
workplace through employee motivation, as well as giving them the opportunity
to display OCB; ie creating a work environment that not only allows, but the
circumstances are conducive to support OCB. Therefore management should be
educated about the OCB, and consider having OCB included in the performance
evaluation in order to actively encourage among employees (Podsakoff, et al,
2009).
Researchers have different views on the dimensions of OCB. Organ (1988), put
the five dimensions of OCB, namely: altruism, courtesy, conscientiousness, civic
virtue, and sportsmanship. Smith, et al, (1983) conceptualize OCB into two
dimensions, namely, altruism and generalized compliance. Furthermore, Organ
(1990) include two additional dimensions: peacekeeping and cheerleading.
Graham (1991) in his study, putting three dimensions of OCB, namely
organizational obedience, organization commitment and organization
participation. Based on the taxonomy of OCB dimensions of Organ (1988),
Williams and Anderson (1991) proposed the concept ofOCB into two parts,
namely OCB-I (behavior directed at an individual, which consists of altruism and
courtesy) and OCB-O (directed behavior organization, which
consists of conscientiousness, civic virtue, sportsmanship). Oplatka (2006),
proposed seven dimensionsof OCB is helping, sportsmanship, organizational
loyalty, organizational compliance, individual initiative, civic virtue and self-
development (see Yaday & Punia, 2013; Chahal & Mehta, 2010). However, the
dimensions of which are generally covered by the researchers are the five
dimensions proposed by the organ, 1988, as used Padsakoff et al., (1990),
namely: Altruism, Conscientiousness, Sportsmanship, and Courtesy civic virtue.
Altruism exhibit behaviors that directly aimed at helping certain people.
conscientiousness exhibit behaviors that provide a role far beyond the minimum
level required. Demonstrate sportsmanship behavior involved when a person
receives frustration without complaint. Courtesy exhibit behaviors take action to
prevent the problem from that obtained by respecting the wishes and
desires of others. Civic Virtue shows behavior that is designed to improve the
behavior of a person's participation and support of the organization as a whole
(Rashvand & Bahrevar, 2013).
2.2. Performance
Theory of performance according to Evan (2006) is the use of resources

effectively and efficiently to achieve results. Effectiveness is defined as the
level of results. These results are also referred to as achievements or
level of success. While efficiency is defined as the ratio of output (outcome) with
input (O/I). It illustrates the cost per activity to achieve a given outcome.
Efficiency is the ratio ofresources used (inputs) to achieve (outcomes or
outputs), or O/I (Evan, 2006). Achieved by means of performance results of one's
effort with his abilities in certain circumstances. Thus performance is
result of relationship between effort, ability, and perceptual tasks charged
(Timpe, 2002). James Griffin (2004) states the total performance is one of a
collection of work within worker. Among the most common theory accepted
performance comes from the work of John P. Campbell, (1990). From a
psychological perspective, Campbell describes job performance as an individual
level variable. That is, the performance is something that is done one person
(Restgar et al., 2012). Job Performance consists of behaviors that people do in
their jobs that are relevant to the goals of the organization. Campbell et al (1993)
explains that job performance is not a consequence of the behavior, but the
behavior itself. In other words, the performance consists of behaviors that
employees can actually be involved in it that can be observed (Restgar et al.,
2012). Yadap and Punja (2013) by quoting James Griffin (2004) states that
performance is one of a total collection of work on the job. Thus, the
performance can also be interpreted as the results achieved by the efforts of a
person with the ability in certain circumstances. Armstrong (2004), the
performance can be measured through: (1) quantity of work; (2) The
quality of the work; (3) Timeliness. Mathis and Jackson (2006), the
elements of performance are generally composed of five elements: (1) the
quality of the results; (2) the quantity of outcomes; (3) timeliness; (4) presence;
and (5) the ability to work together. Becker, et.al, (1996), in a study using six
performance indicators, namely: (1) completing the work in a timely and
effective manner, (2) perform high-quality work, (3) completing tasks in a
satisfactory manner, (4) the quality of work, (5) the quantity of work, and (6)
overall performance. Then he perfected it into: (1) the quality of work, (2) the
quantity of work, (3) attitude, (4) cooperation, (5) communication, and (6) the
overall performance. While according Wirawan (2009) one of the performance
indicators is a personal trait that has to do with work. Someone has a
lot of private properties inborn and acquired as an adult of experience in the job.
Personal nature that assessed only the personal nature relating to the job, such
as: appearance, attitude towards work, honest, intelligent, creativity and so on.
2.3. Spiritual Intelligence
Attention spiritual intelligence on the meaning and value of life that directs the
activities and behavior in the context of a richer (Rastgar et al., 2012). Spiritual
intelligence involves a set of capabilities that utilize spiritual resources
(Emmons, 1999, 2000a, 2000b) in a manner similar to emotional intelligence,
which defines a set of capabilities that utilize resources and emotional
information (Mayer et al., 2004). Just as emotional intelligence is not the same
as emotionality, spiritual intelligence is not the same as spirituality. While
spirituality refers to the individual search for, and the elements of the
experience, which is sacred, meaning, higher consciousness, and transcendence
(Elkins et al., 1988; Friedman & MacDonald, 2002), spiritual intelligence placing
greater emphasis the ability of interest in spiritual themes such as for predicting
the function and adaptation and to produce valuable products or outcomes
(Emmons, 1999, 2000a, 2000b). Therefore, spiritual intelligence
of combining of spirituality construction and intelligenceinto the new
construct of spiritual intelligence. According to Zohar and Marshall
(2002) spiritual intelligence is the intelligence to deal with the issue of the
meaning or value, the behavior and intelligence to put our lives in the
context of a broader meaning and rich, the intelligence to assess that person's
actions or way of life is more meaningful than others. King and DeCicco
(2009) spiritual intelligence researcher from Trent University in Peterborough,
Ontario, Canada has defined spiritual intelligence as a mental capacity that is
rooted in the non-material aspects of the transcendence of the facts and reality,
in a statement, that spiritual intelligence is defined as a set of intellectual
capacities that contribute to the awareness, integration, and
application of adaptive nonmaterial and transcendent aspects of the
existence of a person who directs the results of such profound existential
reflections, increase in significance, recognition of the transcendent self, and
mastery of spiritual condition.
Some research, the dimension that is often used as a measure of spiritual

intelligence is among the seven dimensions introduced by Wolman (Rashvand &
Bahrevar, 2013), namely: (1) Divinity: refers to the sense of the divine
source of energy or phenomena. (2). Mindfulness: refers to the physical
processes such as eating, exercise, etc. (3). Extra-sensory perception: Sixth
sense refers to the people. (4). Community: refers to a social activity. (5).
Intellect: refers to read and talk about spiritual subjects. (6). Trauma: refers to
the illness and death of our loved ones. (7). Spirituality child: refers to
the spiritual experience of childhood. Emmons (2000a) proposed five
components to spiritual intelligence: (a) the ability to utilize spiritual resources
to solve the problem, (b) the ability to enter a state of high consciousness, (c)
the ability to invest everyday activities and is associated with a sense of sacred,
(d) the capacity for transcendence of physical and material, and (e) the ability to
be virtuous. While it, the model is formulated King & DeCicco, (2009) to
measure spiritual intelligence are: first, Critical Existential Thinking (CET). This
component involves the ability to critically reflect upon the meaning, purpose,
and existential issues or other metaphysical (eg, reality, the universe, space,
time, death). Secondly, Personal Meaning Production (PMP). This component is
defined as the ability to construct personal meaning and purpose in all the
physical and mental experience, including the ability to create and control life
goals. As existential thinking, personal meaning is often described as a
component of spirituality requires consideration in the model of spiritual
intelligence. Third, Transcendental Awareness (TA). This component involves the
ability to see the transcendent dimension of the self (ie, transcendent
self), of others, and of the physical world (eg, non-materialism,
interconnectedness) for normal, to build a state of consciousness. Fourth,
Conscious state expansion (CSE). the ability to enter a higher
level of consciousness; achieve an understanding of pure consciousness,
cosmic, unity, to oneness; for example, through contemplation, meditation,
prayer, ritual of worship.
2.4. Leadership
Leadership is a process where an individual influences a group to achieve a

common goal (Northouse, 2013). This understanding is sharpened by Dubrin that
leadership is the ability to instill confidence and the support of members of the
organization to achieve organizational goals (Dubrin, A. J, 2001). Stogdill
(Bertocci, 2009) in his book Handbook of Leadership, defines leadership as:. . .
interaction between members or groups. Leaders are agents of change, those
who act affects other people more than other people's actions affect them.
Leadership occurs when one group member modifies the motivation or
competencies of others in the group. Thus, by definition Stodgill, leadership
involves the use of influence. It also implies that the impersonal relationships
can involve leadership. This definition emphasizes the importance Stodgill
become agents of change capable of affecting the behavior and
performance of followers. Researchers James MacGregor Burns's leadership in
1978 wrote a book called Leadership. In the book the winner of the pulitzer
prizes this, Burns make important differences between the two
types of leadership orientation: transformational and transactional. The
difference seems to be simple. Some leaders of the "transact" with his followers
to get things done, set expectations and goals and to recognize and reward when
the task is completed. Transactions are usually based on the
satisfactionof personal interests and the interests of his leader.
Transactional leadership applying a process of economic exchange is carried out

between leaders and subordinates. In the transactions can talk about a way,
quality of the work, reward system, and patterns of supervision. Therefore, the
theory oftransactional leadership intrinsically discuss reward systems, patterns,
and the nature supervision for subordinates. Transactional leadership involves
contingent reinforcement. Followers are motivated by promises, praise, and
reward leaders or, they are corrected by negative feedback, reprimands, threats,
or disciplinary action. The leaders react to whether the followers to do what the
leader and follower have "the transaction". In both contingent reward leader
behavior makes the task or they can consult with followers about what to do in
exchange for gifts and implicit or explicit resource allocation desired. When the
leader is involved in the management-by-exception active, they monitor the
performance of followers and correct errors followers. When the leader is
involved in the management-by-exception passive, they wait passively to errors
followers who then called to be given attention before taking corrective action
with negative feedback or reprimand. In addition to the two patterns, there is
also a pattern of non-control transactions that are not binding but subordinates
carry out their duties freely. The leader is only a symbol. This pattern is reflected
in the leadership relationship aspect of laissez-faire (Bass and Steidlmeier,
2006). Transformational leadership according to Burns is the
opposite of transactional leadership. Transformational leaders engage followers
not just to get the achievement of something that has meaning, as a visionary
change agent, but also to raise their morale to become leaders themselves
(Avolio et al., 2004). Transformational leaders, on the other hand, is to stimulate
and inspire followers to achieve extraordinary results and, in the process,
develop their own leadership skills. Transformational leaders help followers grow
and develop into a leader by responding to the needsof followers by empowering
them and by aligning the goals and objectives of the followers, leaders, groups,
and larger organizations. Much evidence suggests that transformational
leadership can move followers to exceed expected performance, as well as
causing high levels of satisfaction and commitment to the group and the
organization of followers (Bass, 1985, 1998a in Bass and Reggio, 2006). Bass
defines transformational leadership as "transformational leadership is a
term of the leader's effect on followers". Bass (1990) and Shamir, House, and
Arthur (1993) asserts that leaders transform followers followers by raising
awareness of the value, results of operations, the importance of the
completion of the task, the meaning of work, and morale purposes. Increasing
awareness of one's followers need leaders who have vision, self-confidence,
independence, and strength within themselves. To achieve a particular
vision of a transformational leader encourages subordinates to (1) self-
importance to the organization; (2) a commitment to a shared vision; (3) expand
and improve its needs.
2.5. Organizational Culture
Pratt and Beaulieu, (1992) organizational culture is perceived values shared by

members of an organization (organizational subunits) are expressed in
terms of attitude in organizational behavior. Study of organizational culture
Schein (1999) states that organizational culture is "a pattern of basic
Assumptions that a given group has external adaptation and internal integration,
and that have worked well enough to be Considered valid, and therefore, to
perceive, think, and feel in relation to Reviews those problems. " The definition
proposed by Luthans (1998), that organizational culture is the norms and values
that guide the behavior of members of the organization. Each member will
behave in accordance with the prevailing culture, in order to be accepted by the
environment. Hopstede (Deresky, 2000), defines organizational culture as a
whole pattern of thought, feeling and action from a social group that
distinguishes with other social groups. Culture within the organization in the
beginning can be traced back as early as 1930 by Hawthorne (Warner & Low,
1947) in the Western Electric Company in Chicago, Illinois. Since the 1980s
organizational culture has become very visible in organizational research. A
recent focus on the subject of the emergence of an attempt to explain why the
US companies that have difficulty competing with organizations from countries
with very different cultures, especially Japan. (Schein, 1990). From this
line ofresearch established that national culture can not explain all the
differences. Instead researchers determined the need to distinguish between
organizations in society, particularly in relation to organizational performance
and effectiveness (Ouchi, 1983). Organizational culture has long been considered
as a determinant of organizational effectiveness (Deal & Kennedy, 1982; Peters &
Waterman, 1982; Schein, 1992; Ouchi, 1983). Some exceptions have emerged,
including influential work by Kotter and Heskett (1992), who found a correlation
between the index culture "strong" (ie,, consistent values clearly identified) and
long-term organizational performance. In addition, research conducted by
Denison et al., (1995) have given insight and have demonstrated an empirical
relationship between culture and organizational performance in a
variety of contexts, using a variety of performance criteria. Many researchers
have identified a relationship between organizational culture, organizational
performance and change (Deal & Kennedy, 1982; Peters & Waterman, 1982;
Ouchi, 1983).
Researchers think that increase, maintain or change the organizational culture

helps in making the organization more competitive and help revitalize declining
organization. However, organizational culture is still at a very controversial
area of research between research organizations (Quinn & Spreitzer, 1991).
Cultural history has been shaped and embedded within an organization and as a
result are difficult to change (Atchison, 2002; Drucker, 1995; Hofstede et al,
1990;. Narine & Persaud, 2003; Taylor, 2003). Culture affects communication
skills and decision-making processes of the organization's members and affect
the credibility (Cooke & Rousseau, 1988; Kowalezyk & Pawlish, 2002; Mycek,
2000). Cultural organizations also establish the level of socialization and
organizational learning (Cooke & Rousseau, 1988). Kowalczyk & Pawlish (2002)
correlation of cultural importance to competitive advantage, the ability to adapt,
and the level of organizational innovation.
In the context of Islamic organizations, it is very important and it should be

realized that a good organization with good leadership, must be accompanied
and instilled with the values of each element of the organization is believed by
both superiors and subordinates. Similarly, the Islamic management. Naturally
values is Islam. Hafidhuddin & Tanjung (2003) in his book "Sharia management in
practice", describes the foreign cultures in relation to the work culture of Islam.
Foreign culture is not always negative and not always positive. Foreign culture to
be adopted by the record is in line with Islam. Cultural appreciation for the time
and accuracy to meet the promise, always regarded as western culture, but it is
part of Islamic teachings. The work culture is a manifestation of Islamic
Institutions work culture exemplified by the Prophet, peace be upon him by
Hafidhuddin and Tanjung (2003) termed the culture "SIFAT" which stands Siddiq
(Integrity), Istiqamah (Consistency), fathanah (professional), Amanah
(responsibility) and Tablig (communication).
2.6. The Relationship of Spiritual Intelligence, Leadership, Organizational Culture

with OCB and Employee Performance
Organizational citizenship behavior, initially conceptualized as an extra-role

behaviors that are valued by the organization but not explicitly recognized by the
formal reward system (Organ, 1988), and leader-member exchange (Graen &
Scandura, 1987), has much to offer to the effective functioning of of new
forms of organization. Katz identified three employee behaviors that are
important to the effectiveness of the organization, which is to enter and stay in
the organization as an employee; perform specific roles as required; and tied in
innovative activities and spontaneous or unplanned that is outside the role
played by (Konovsky & Pugh, 1994). The third behavior is called with the OCB is
behavior that is not directly or explicitly not to be in the formal system and the
awarding organization. Such behavior is considered important because it is not
defined by default, but influential in assessing the performance and
effectiveness of the organization (Podsakoff & MacKenzie, 1997). In beberpa
research, including Khazaei et al., (2011) showed that there is a significant
relationship between OCB components, and performance. This relationship was
partially significantly between all components of OCB (conscientiousness,
altruism, citizenship virtue, generosity, respect) and all the performance indices
(job performance behaviors, development). However, conscientiousness and
altruism components have the greatest relationship with performance. Robbins
and Judge (2008), that the organization has employees who have a good OCB,
will have a better performance than other organizations. Similarly findings
Rastgar et al., (2012) found a significant positive effect of OCB on employee
performance. When employees work harder than ever (extra-role behavior), work
performance will also increase. Empirical evidence previously found that OCB
has a significant impact on the assessment of managerial performance and
managerial decisions (Allen & Rush, 1998; Conway, 1999; Kiker & Motowidlo,
1999; Lowery & Krilowicz, 1994; MacKenzie, Podsakoff, & Fetter, 1991, 1993;
MacKenzie, Podsakoff, and Paine, 1999; Motowidlo & Van Scotter, 1994; Rotundo
& Sacket, 2002; Werner, 1994).
The position of spiritual intelligence in shaping the behavior of OCB and

performance of employees is very important because it contains some
aspects of spiritual intelligence which is characteristic of high spiritual
intelligence, namely: welcoming attitude, proximity, curiosity, creativity,
construction, self-control, and religious. This intelligence is that we use not only
to know the existing values, but also to creatively find new values. (Zohar &
Marshall 2002). Meanwhile, the issue of measurement of spiritual intelligencehas
yet to have a similarity among the researchers. King & DeCicco (2009) spiritual
intelligence researcher from Trent University in Peterborough, Ontario, Canada
has formulated four basic spiritual intelligence capabilities that can be used as
indicators of spiritual intelligence, namely: Critical Existential Thinking (CET):
the ability to understand the nature of existence as well as matters non-
existential things which are behind it; Personal Meaning Production (PMP): the
ability to interpret physical and mental experience, including formulating the
purpose of life; Transcendental Awareness (TA): the ability to understand the
transcendent dimension ofself, others, and the physical world in a non-
materialistic understanding; Conscious State Expansion (CSE): the ability to
enter a higher level of consciousness; achieve an understanding of pure
consciousness, cosmic consciousness, unity, to oneness; for example, through
contemplation, meditation, prayer, ritual worship.
Behind the distinction used indicator of spiritual intelligence researchers, it is

empirically found the same results that a positive relationship between spiritual
intelligence with OCB (Rastgar et al., 2012, Doostar et al., 2012, Rashvand &
Bahrevar, 2013). Doostar et al., (2012), explains that every component of spiritual
intelligence as CET, PMP, TA, and CSA related to OCB. This component according
Doostar et al.,(2012) which makes employees look for meaningful work and
create a favorable working environment to encourage creativity and talent to
develop oneself. Similarly Rastgar et al., (2012) explains that the organization
managers have to prepare the right atmosphere and increase the spirituality in
the workplace where employees want to engage OCB behave. Lastly, Rashvand &
Bahrevar (2013), explains that the intelligent people who will be involved in
the spiritual extra-role behavior. SQ and performance The relationship,
theoretically according to Tischler et al., (2002), that
emotional intelligence and spiritual intelligence will provide for one's
achievements. This discovery is very important as a basis for further research.
This means that in addition to emotional intelligence is directly related to
performance, spiritual intelligence is also directly related to performance.
McGhee and Grant, in the perspective ofsocio-cultural factors that affect the
achievement of spiritual intelligence organization. This is caused by spiritualism
at work will bring improvements to the code of ethics and the person will also
affect the culture in a company. Based on the literature, McGhee and Grant
(2008) states that a person's spirituality will be marked with special
characteristics and life of self-transcendence, relationship (interconnectedness),
a sense of purpose and confidence is a major concern (Ultimate Concern). The
properties and life called regulative ideal. Regulative ideal of moral values that
will affect the spiritual essence. Moral values into the nature of good (virtue) and
practical wisdom. These values will also affect the climate or culture of the
company and will provide benefits for the achievement of the organization
(Hanafi, 2010). Other hand, according to Karakas (2010), researchers such as
Ashmos & Duchon, 2000; Garcia-Zamor, 2003; Giacalone & Jurkiewicz, 2003; Fry,
2005 argue that spirituality can be used to improve the performance ofthe
organization; and research must demonstrate spirituality spirituality linked to
productivity and profitability. In some empirical studies last five years, as
Javanmard (2012), Malik et al., (2011), Pandey et al., (2009) showed an increase
in performance/productivity as a result of spirituality in the workplace. In
addition, spirituality has been shown to reduce stress, (Kumar &
Pragadeeswaran, 2011), and lower depression (Miller et al., 2012). Even the
cynical with spiritual attributes perform better than the less cynical.
There are four components of a higher order construct of transformational

leadership (Avolio, 1999; Bass, 1998; Bernard M. Bass, Bruce J. Avolio, Dong I.
Jung and Yair Berson, 2003; Burns, 1978 and Bass, 1985 in Piccolo & Colquitt,
2006) are as follows: the influence; Inspirational motivation; Intellectual
stimulation; and individualized consideration. While transactional leadership
components include management-by-exception active, management-by-exception
passive and laissez-faire aspects. (Bass and Steidlmeier, 2006). Several studies
today, including Setyaningdyah et al., (2013), one of the results of this study are
transactional leadership significantly affects the performance of employees.
Transactional leaders reward employees based on the goals to be achieved or
expected, employees will perform better in the organization. Leadership style
that can effectively contribute to the improvement of performance when new
challenges arise. Have empirically demonstrated that transformational
leadership is positively related to perceptions, attitudes and performance (Zhu
et al., 2005 in Mahdinezhad et al., 2013). Research As-Sadeq & Khoury (2006)
which adopts the concept of transformational and transactional leadership in
efforts to study and explore the leadership styles used in the institutions of the
Palestinian large-scale industry, transformational leadership theory states that
transformational leadership is a leadership style that is most effective and
efficient in any setting. Unfortunately, these findings also indicate that the
majority of Palestinian industry leader utilizing the transactional leadership
style, result, satisfaction, effectiveness, and efficiency is very low. Research
Maulizar et al., (2012), who conducted research on the effect of transactional and
transformational leadership on employee performance. The findings are
simultaneously both the leadership styles have a significant effect on employee
performance. And the dominant influence than transactional leadership with
transformational leadership. This study also reinforces the findings Jimmieson &
Zacher (2013); Saeed & Ahmad (2012); Boerner et al., (2007); Piccolo & Colcuitt
(2006) that the effect of transformational leadership on OCB and employee
performance. And transformational leadership can improve employee
performance through OCB stimulation.
Culture has the full force, effect on individuals and performance even in the work
environment. Organizational culture represents the character of an organization,
who directs day-to-day employee relations and employment guide them on how to
behave and communicate in the organization, as well as guiding how the
company hierarchy is built (Ribiere & Sitar, 2003; Shu-Mei Tseng, 2010). Mohanty
& Rath (2012) found that there is a positive correlation between organizational
culture and OCB in all organizations (Manufacturing, IT, Banking). These results
also show a significant degree of correlation between organizational culture and
OCB in the individual and the organization, and then all the
dimensions of organizational culture consists of beliefs and norms, individual
responsibility, structure, individual autonomy, tolerance of conflict, support and
risk tolerance has a positive correlation with all dimensions of OCB
consisting of altruism, sportsmanship, civic virtue, conscientiousness, and
courtesy. Similarly Harwiki (2013) study, which is one of the findings was a
positive influence on organizational culture and employee performance OCB, the
higher the organizational culture, can lead to OCB and higher employee
performance. Several studies reinforce this research is Koeswono (2011);
Shahzad et al., (2013); Harwiki (2013), one of the findings was a significant
effect of organizational culture on employee performance. Awadh et al., (2013)
conducted a review of relevant studies the relationship between organizational
culture and performance. The result is organizational culture helps in the
internalization of a relationship together can lead to the effective
management of the organization.
2.7. Hypothesis
Based on the Relationship Among the variables, than compiled the following
research hypothesis: H1: There is a significant positive effect of Spiritual
intelligence on organizational citizenship behavior (OCB) employees of Islamic
Banks in Makassar. H2: There is a significant positive effect of leadership on
organizational citizenship behavior (OCB) employees of Islamic Banks in
Makassar. H3: There is a significant positive effect of organizational culture on
organizational citizenship behavior (OCB) employees of Islamic Banks in
Makassar. H4: There is a significant positive effect of spiritual intelligence on
employee performance of Islamic Banks in Makassar. H5: There is a significant
positive effect of leadership on employee performance of Islamic Banks in
Makassar. H6: There is a significant positive effect of organizational culture on
positive effect of organizational citizenship behavior (OCB) on employee
performance of Islamic Banks in Makassar. H8: There is a significant positive
effect of Spiritual Intelligence, Leadership, and Cultural Organization is a
significant positive effect on employee performance through organizational
citizenship behavior (OCB) variable of Islamic Banks in Makassar.
3. Research Method
This research includes research explanations. Explanations are used to test the
research hypothesis between hypothesized variables. The study population was
all employees of Islamic Banks in Makassar which consists of Muamalat Bank,
BSM, BSB, BNI Syariah and BRI Syariah with a population of 322 employees. To
create a representative sample, the formula used Slovin (Umar, 2000). Thus
obtained samples totaling 178 employees, ie 23 level supervisors and 155
staff/operational. The sampling technique used in this study was a stratified
random sampling method. Data was collected by distributing questionnaires to
200 employees, which returns 183 and are processed only 178. Interviews were
also conducted to get a clearer picture of the condition of the field.
Measurement of variables. There are 5 (five) variables used in this study

include spiritual intelligence, Leadership, Organizational Culture, OCB, and
performance. Spiritual intelligence is measured based on the proposed model of
spiritual intelligence King and DeCicco (2009) is Personal Meaning Production
(PMP); Transcendental Awareness (TA); Conscious State Expansion (CSE);
Existential and Critical Thinking (CET). Leadership is measured based on the
model of Bass & Avolio, 1994 is an ideal Influence, Inspirational Motivation,
Intellectual Stimulation, the individuals Confederation, reward contingen, Active
Control, Passive Control. Measured based on the concept of organizational
culture Hafidhuddin and Tanjung (2003), namely Shiddiq (Integrity), Istiqamah
(Consistency), Fathanah (Professional), Amanah (Responsibility), and Tabliq
(Communication). OCB is measured based on five dimensions proposed Organ
(1988), namely altruism, conscientiousness, sportsmanship, courtesy, and civic
virtue. While the performance is measured by combining the indicators that have
been used by Becker. et.al. 1996; Boerner, et.al, 2007; Wirawan, 2009, the
quality of work, quantityof work, punctuality, initiative, cooperation, and personal
characteristics associated with the job. Each dimension of the indicator variable
using a Likert scale ranging from 1 (strongly disagree) to 5 (strongly agree). Data
analysis techniques in this study, using Structural Equation Modeling (SEM)
analysis through software analysis moment of structures (AMOS. 21). The
output of the analysisof the influence values obtained directly and indirectly. In
order to test the validity and reliability of instruments tend to use the valueof the
correlation coefficient (r) at the significance level of 5% or 0.05 and Cronbach's
alpha coefficient.
4. Results
4.1. Characteristics of Respondents
Characteristics of respondents giving an overview of the respondents surveyed.

The majority of respondents in this study have been aged 23-30 years, 161
people or 90.45%. Characteristics of respondents by sex showed that the
majority of respondents in this study were male, 95 people, or 53.37%.
Characteristics of respondents by education shows that the
majority of respondents in this study were undergraduate S.1 154 people or
86.52%. Working lives of the respondents indicate that the
majority of respondents in this study have a service life of more than 1-3 years,
112 people or 62.92%.
4.2. Instrument Validity and Reliability
Testing the validity and reliability of research instrument for each variable, the
results showed that all the correlation values of each indicator is under 0.05
(significant). Overall, therefore, the indicator has a valid question. While the
Cronbach Alpha values obtained above 0.6 for all variables, so it can be
concluded that the research instrument can be expressed realibel.
4.3. SEM Analysis
Structural equation model established to examine latent causal relationships

between variables were tested by using SEM based on coverage with the AMOS
analysis tool. Here are the results of a structural equation model analysis of SEM
in the study after passing the validity test, reliability test, ateliers assumptions
test, normality test and goodness of fit test.
The decision to answer the hypotheses about the influence among variables is
done by taking into account the value of critical ratio (CR) of each lane. A
variable is said to significantly affect other variables if the value of critical ratio
(CR) on the line formed> t table ( = 5%). Hypothesis test results can be seen in
table 1 as follows:
All models are hypothesized seven path, there are six significant paths and the
paths were not significant. The interpretation of Table 1 can be explained as
follows: (a) spiritual intelligence has a significant positive effect on OCB with p =
0.011 < 0.05 with a coefficient value of 0.300, this coefficient indicates that the
better an employee spiritual intelligence of the OCB will get better anyway. (b)
leadership has a significant positive effect on OCB with p = 0.000 < 0.05 with a
coefficient value of 0.473, this coefficient shows that good leadership would
make the better OCB. (c) the organization's culture has a significant positive
effect on OCB with p = 0.014 < 0.05 with a coefficient value of 0.211, this
coefficient indicates that the better the organizational culture within an
organization it will create a better OCB. (d) spiritual intelligence has no
significant positive effect on the performance of employees with p = 0.721> 0.05
with a coefficient value of 0.047, this coefficient indicates that one's spiritual
intelligence does not guarantee employees have good performance,
however spiritual intelligence indirect effect on employee performance. It means
should be mediated by OCB variable. This means that a person who has a
good spiritual intelligence will make OCB increased so that the impact on
employee performance improvement. (e) leadership has a significant positive
effect on the employees performance with p = 0.014 < 0.05 with a coefficient
value of 0.365, this coefficient indicates that the presence of a leader who has
the transactional and transformational leadership style will make the employes
performance that the better it. (f) organizational culture has a significant
positive effect on the employees performance with p = 0.004<0.05 with a
coefficient value of 0.291, this coefficient indicates that the better the
organizational culture then the employees performance the better it. (g) OCB
organization has a significant positive effect on the performance of employees
with p = 0.000> 0.05 with a coefficient value of 0.943, this means that the better
the OCB then the employee's performance will be better.
Furthermore, in Table 2 shows the indirect effect is the effect of a variable to

another variable through intervening variables. As Table 2 shows that: (a) the
indirect effect of variables on the performance of the employee spiritual
intelligence through OCB is 0.283. This indicates that spiritual intelligence can
improve employee performance through improved employee OCB much as 0.283.
(b) the indirect effect of leadership on employee performance variables through
OCB is 0,446. This indicated that the leadership can improve employee
performance through improved employee OCB at 0,446. (c) the indirect
effect of the variable of organizational culture on employee performance through
OCB is 0.199. This indicated that organizational culture can improve employee
performance through improved employee OCB 0.199.
When the total effect of the three exogenous variables on the performance of the
employee concerned, it is clearly seen that the dominating
influence of leadership, followed by the influence of organizational culture, and
the smallest effect demonstrated byspiritual intelligence. This fact indicates that
the increase in the value of the employee's performance is dominated by the
leadership. Attention to Islamic Banks sector in Makassar city is the business
sector that balances product (money) with hospitality services to the customers,
the employees who follow the rules of behavior such as OCB (Organ (1988) and
and an important leadership play a role to form the OCB by applying
transformational and transactional at once (Bass, 1985)
5. Discussion and Conclusions
Empirical studies are consistent with this study are conducted by Doostar et al.,
(2012); Rastgar et al., (2012); Rashvand & Bahrevar (2013), which in principle to
say that there is a significant positive relationship between spiritual
intelligence and OCB. Doostar et al., (2012), reveals the relationship of each
component of spiritual intelligence as Critical Existential Thinking (CET),
Personal Meaning Production (PMP), Transcendental Awareness (TA) and
Conscious State Expansion (CSA) on Organizational Citizenship Behavior (OCB).
Therefore, according to Doostar, et. al. organizations are faced with a growing
employees who are looking for meaningful work and create a favorable working
environment to encourage creativity and talent to develop oneself. So on the one
hand, such a new approach, in which the development of the field and a working
environment that makes developing creativity and personal growth ofemployees.
On the other hand, the change and development of employees with external and
introspective approach to guiding employees in all functions and roles
organization. Organizational citizenship behavior is the result of an introspective
approach that connects a more spiritual environment. Rastgar, et. al. (2012)
explains that the organization managers have to prepare the right atmosphere
and increase the spirituality in the workplace where employees want to engage
OCB behave. When employees see that the right circumstances provided in the
workplace, they try harder than ever to achieve organizational goals. Similarly,
when employees engage in OCB behaviors, they will inherently increase
performance. Lastly, Rashvand & Bahrevar (2013), explains that that intelligent
people will spiritually involved in extra-role behavior.
To answer the problem formulation and hypothesis 2 can be observed from the
results of path analysis in Table 1 were obtained by testing the structural models
suggest that leadership has a positive and significant influence on OCB. The
results of this study showed good leadership will make the better OCB. This
finding is consistent with studies among others Budiyanto and Oetomo (2011),
Saeed et al., (2012), Zacher et al., (2013), which says that transformational
leadership positively and significantly correlated with OCB. While Podsakoff et
al., (1990), Suliman & Al-Obaidi (2013), transactional leadership positively and
significantly correlated with OCB. This means that the findings of this study
were to say that the leadership and significant positive effect on OCB strengthen
the findings presented by the scientists above. Budiyanto and Oetomo (2011),
explains that the leadership variables which include charisma, inspiration,
intellectual stimulation, and individualized attention is positively and
significantly related to OCB. Saeed et al., (2012) explained that transformational
leaders encourage altruism, courtesy and conscientiousness on employees. So it
can improve the behavior of the employee OCB. Transformational leaders
motivate followers to work beyond expectations and significantly increase the
display altruism and conscientiousness. Modern leadership theories such as
transformational leadership to provide answers to the challenges of a
competitive and innovation faced by the organization. Transformational leaders
can facilitate this change during the process, by placing a value on the
development of a vision by inspiring followers to pursue that vision. As a result,
organizations have begun to incorporate the philosophy behind the
model of transformational leadership in a management development program.
Similarly Sacher et al., (2013), managed to prove the assumption that
transformational leadership is built on the theory of Bas (1985), that the
transformational leadership has positive and significant effect on OCB and sales
productivity. OCB is an indicator of employee business conduct, while high sales
productivity, as operationalized by selling behavior. Podsakoff et al (Saeed et al..
2012) the results of this study showed a significant relationship between
each of the factors of transformational leadership (including contingent reward
behavior) and OCB. Suliman & Al-Obaidi (2013), explains that the subordinates
showed submissive behavior help and behave when they see a charismatic or
transformational leader. In addition to transformational leadership, transactional
leadership and according to Suliman & Al-Obaidi (2013) showed a significant
relationship with OCB. Similarly Podsakoff et al., (1990), Piliai et al., (1999),
Mackenzie et al., (2001), which shows a direct relationship between
transactional leadership and OCB.
results of path analysis in Table 1 were obtained by testing the structural model
shows that organizational culture and a significant positive effect on OCB. This
suggests that organizational culture is one factor that plays an important role in
determining the low Tinggih an employee OCB. The better the organizational
culture which is owned Islamic Banks in Makassar, will encourage the good
behavior of OCB an employee in the organization. Conversely, if the
organizational culture is not good, OCB employee behavior tends also not good.
This finding is theoretically consistent with the view that a strong corporate
culture has a considerable influence on the behavior of employees in this regard
OCB (Robbins, 1998). Strong organizational culture as a vital trigger OCB (Organ,
1988). In a strong culture, core values ofan organization or company are very
deeply held and especially to all employees, the more employees who receive
these values and the greater commitment to it, the stronger the corporate
culture. This strong culture will form the cohesiveness, loyalty, and commitment
to the company that ultimately OCB well formed. Empirical studies are
consistent with this study are conducted by Mohanty et al., (2012); Hutahayan et
al., (2013); Harwiki (2013), which in principle to say that the culture of the
organization positively and significantly correlated with OCB. Mohanty & Rath
(2012) found that there is a positive correlation between organizational culture
and OCB in all organizations (Manufacturing, IT, Banking). These results also
show a significant degree of correlation between organizational culture and
individual OCB within the organization and subsequently all the
dimensions of organizational culture has a positive correlation with all
dimensions of OCB consisting of altruism, sportsmanship, Civic virtue,
Conscientiousness, and courtesy. Hutahayan et al., (2013), found that
organizational culture has a positive and significant influence on OCB. Values
higher organizational culture will lead to higher OCB. The better the
organizational culture as seen from the increased innovation, stability, respect,
results orientation, attention to detail, team orientation, and competitive
aggressiveness will lead to better OCB. The impact ofimprovements in OCB will
appear on high altruism, awareness, sportsmanship, courtesy and civic virtue
employees. Similarly Harwiki (2013) study, which is one of the findings was a
positive influence on the organizational culture of OCB, the higher the
organizational culture, can cause high OCB anyway.
indicates that spiritual intelligence is no significant effect on the employees
performance. These findings do not support the hypothesis 4 Therefore,
empirically, in contrast to Muttaqiyathun (2010), Saragih (2009); Sugiyanto &
Sutanto (2010) who found a significant effect spiriutual intelligence with
employee performance and Rastgar et al., (2012) found that spirituality in the
workplace has a significant positive effect on organizational citizenship behavior
and employees performance.
However, this study supports the finding that found by Dharmanegara et al.,
(2013) that the spiritual intelligence has no significant effect on employee
performance. The rejection of this hypothesis due to three things. First,
religiosity factor. The values of religiosity such as the OCB dimensions that are
highly relevant to Islamic values have not been connected to form employee
performance, consequently spiritual intelligence is not directly significant effect
on the employees performance of Islamic Banks in Makassar City. This
statement is relevant to Koenig et al., 2000, that religion is an organized
system of beliefs, practices, rituals and symbols designed (a) to facilitate
closeness to the sacred or transcendent (God, higher power, or ultimate truth /
reality), and (b) to foster an understanding of one's relationship and
responsibility to others in living together in a community. Spirituality is the
personal quest for understanding answers to key questions about life, about
meaning, and about relationship to the sacred or transcendent, which may (or
may not) lead to or arise from the development of religious rituals and the
formation of communities (Osman-Gani et al., 2012).
Second, The working period and employee age. The working period is still
relatively inexperienced dominated the working period 1-3 years of age is still
relatively easy ie age of 23-30 years (90.45%) is believed to have not
mengenyang ins and outs of employment problems in the world
full of competition and intrigue that has not lots of good intelligence level
impaired intellectual, emotional, orspiritual, or in other words the
level of intellectual, emotional intelligence and spiritual intelligence
of employees remained stable as the causes that employee spiritual
intelligence is not directly significant effect on employee performance. It is
relevant to a statement Emmons, 2000a; Gackenbach, 1992;. Holmes et al, 1993;.
Lehmann et al, 2001; Lovecky, 1998; Piechowski, 1998, that increasedspiritual
intelligence occurs with increasing age and experience (King & DeCicco, 2009).
The longer employees work on an organization giving him the more opportunities
to receive tasks that more challenging, greater autonomy, flexibility work, the
level ofextrinsic rewards and opportunities that higher positions or a higher
position (Robbins, 2003). Lastly, so that no effect significant directly
is intelligence spiritual believed to be highest levels of intelligence, used to
generate the sense (meaning) and value. Referring to the theory of motivation
that was mentioned maslow, spiritual intelligence is related to the self-
actualization or fulfillment of the purpose of life, which is the highest
level of motivation. High spiritual intelligence is characterized by the growth and
transformation in a person, then continued on to achieve a balanced life between
career/ work and personal/family, as well as a sense of joy and satisfaction that
is realized by generating a positive contribution to the surrounding environment.
This fact is believed to have not been fully felt by the employees, as a result of
spiritual intelligence does not significantly affect on employees
performance of Islamic Banks in Makassar.
shows that the leadership have a significant effect on employee performance.
The results of this study are consistent with previous studies conducted by
Pradeep & Prabhu (2011) who found that transformational leadership style,
transactional, and laissez-faire are strongly correlated with the
performance of employees, only correlations with transactional leadership style
employee performance is lower than transformational. While laissez-faire
leadership style has a negative relationship with employee performance.
Similarly, research Locke (1997), who said that successful leaders provide
examples to engage symbolic behavior that tells the followers what is
expected of them, also informs what proper behavior. The findings of this study
strengthen the study by Bass and Avolio (1993), that is known as
transformational leadership "crawl". The first effect of an ideal: a leader is a
leader who is admired by subordinates, both are inspirational motivation: the
leader is able to motivate subordinates to work with maximum capacity to
achieve organizational goals, the third is intellectual stimulation: the leader must
be able to create new ideas that will have an effect on the
development of organization, and the fourth is individualized consideration: the
leader must be able to listen to and meet the needs of subordinates, a leader in
other words should not give full attention to his subordinates. The same is noted
by Maulizar et al., (2012) and Setyaningdyah et al., (2013). Leadership significant
effect on employee performance. Transactional leadership is more dominant
effect than the transformational leadership. And transformational leadership can
improve employee performance through stimulation of the OCB (Maulizar et al.,
2012). Transactional leadership significantly affects the
performance ofemployees. Transactional leaders reward employees based on the
goals to be achieved or expected, employees will perform better in the
organization (Setyaningdyah et al., 2013).
shows that organizational culture and a significant positive effect on employee
performance. The resultsof this study are consistent with previous studies
conducted by Koesmono (2011); Harwiki (2013); Fakhar Shahzad et al., (2013).
Koesmono (2011) found that organizational culture and a significant positive
effect on employee performance. Based on these findings he concluded that the
organization culture as a social glue and guidelines behavior was very needed by
its existence on all parties can create maximum performance for the company.
Harwiki (2013), in his research found that the direct effect oforganizational
culture on employee performance. He further argued that the higher
organizational culture will lead to a value higher employee performance as well.
Fakhar Shahzad et al., (2013) in his research found that that organizational
culture has a significant positive impact on the employees performance. He
explained that a strong culture within the organization steered to enhance the
commitment of employees to achieve organizational goals. It is very helpful to
improve employee performance. Where personal beliefs that are different from
the values of the organization when an employee is included in the organization.
indicates that OCB positive and significant effect on employee performance. The
results of this study are consistent with some previous empirical studies, among
others, Khazaei et al., (2011); Sugiyanto & Sutanto (2010); Rastgar et al., (2012);
Harwiki (2013); Maharani et al., (2013).
Khazaei et al., (2011) find a positive and significant relationship between the
OCB with employee performance. He explained that the two
components of performance such as technical performance (which reflects the
requirements and obligations), and performanceof the content (which reflects
uncertain events, such as team working and protection). Both of these
components, not all of them relate directly to the performance of citizenship.
Describe the performance of citizenship behaviors that are not directly
connected with the activities of the task, but, for that reason,
protection of textures and environmental organizations, social and psychology
that became the basis of a facilitator to run the task. Sugiyanto & Sutanto (2010),
the OCB and employee performance correlates positively and significantly
because the OCB is viewed as one of the things that is critical to the
success of the task which is strongly correlated to the performance, believed to
because OCB is lubricating of social machine behavior that have roles more than
duty formal one is girded by every individual employee. Rastgar et al., (2012),
also found a positive and significant relationship between the OCB and Employee
Performance. He explained that when employees engage in extra-role behavior,
their performance will inherently increase. Without high employee performance,
do not expect the OCB of employees. As already discussed, when employees try
harder than ever (extra-role beahvior), work performance will also increase.
Harwiki (2013), found that the OCB has a positive impact on employee
performance. The OCB is high, can lead to higher employee performance.
Therefore, managers should further empower themselves to help their fellow
workers carry out their tasks voluntarily, and implement a real positive attitude,
encourage sportsmanship, altruism, conscientiousness, courtesy, and civic
virtue employees. Maharani et al., (2013), said that the higher the OCB, the
employee's performance is also higher.
The results showed the coefficient effect of spiritual intelligence variable on the
employees performance of through OCB is positive. This indicates that when
there is an increase in spiritual intelligence, then there will be an increase in
OCB, and then also will improve employee performance. The results of the
analysis of indirect spiritual intelligence variables on the performance of these
employees, show a high consistency with the direct calculation of the effect of
spiritual intelligence on OCB. In comparison, it appears that the influence
coefficient of spiritual intelligence on the employees performance of through
OCB relatively slightly larger (0.282) when compared with the influence
coefficient of spiritual intelligence on the employees performance (0.05). So the
relationship between spiritual intelligence and a stronger performance in
relation indirectly rather than directly. Thus, the empirical results support that
there is a positive relationship between spiritual intelligence and employee
performance through the OCB as a mediator variable. This is in line with the
view of Hanafi (2010) who argued that spiritual intelligence has a positive
influence indirectly on performance with emotional intelligence as a mediator
variable. Similarly, studies Osman-Gani et al., (2012) found no direct relationship
between spirituality with employee performance where religion as a mediator
variable. Vasconcelos (2009) suggests that religion is a broad subject that
through the principle tend to to influence behavior, perception, and
decisions of employees. According to observations of Vaughan (2002), if a person
gets an extra spiritual intelligence every day, they will get more achievements in
their lives.
Empirically, the results of the analysis of indirect leadership to employee

performance variables, suggesting a high consistency with the calculation of the
direct effect of leadership on OCB. In comparison, it appears that the influence
coefficient leadership on employee performance through OCB relatively slightly
larger (0.442) when compared with the coefficient of influence of leadership on
employee performance (0.370). So the relationship between the leadership on
employee performance is stronger in relation indirectly than direct. Thus, the
empirical results support that there is a positive relationship between leadership
and employee performance through the OCB as a mediator variable. This is
consistent with the view Maulizar et al., (2012), who found that leadership styles
simultaneously significant effect on employee performance. And
transformational leadership can improve employee performance through
stimulation of OCB. Similarly research Cohen et al., (2012); Boerner et al., (2007)
that in principle each found an indirect relationship between leadership to
employee performance with OCB as a mediator variable.
Empirically, the results of the analysis of indirect variable of organizational

culture on employees' performance this variable, showed little consistency with
the calculation of the direct influence of organizational culture on OCB. In
comparison, it appears that the coefficient of influence of organizational culture
on employee performance through OCB relatively slightly smaller (0.197) when
compared with the coefficient of influence of organizational culture on employee
performance (0.290). So the relationship between organizational culture and
performance is stronger in direct than a indirect relationships. Thus, the
empirical results support that there is a positive relationship between
organizational culture and employee performance through the OCB as a mediator
variable. This is consistent with the view Harwiki (2013) who found that
organizational culture has a positive indirect effect on performance with OCB as
a mediating variable. Similarly Darsana (2013) research, indicate that there is
significant influence between organizational culture with the
performance of employees with OCB as an intervening variable. And Chamdan
Purnama. (2013), who found the influence oforganizational culture through
employee OCB on organizational performance.
Conclusion. Based on the analysis and discussion that has been described
previously, concluded the following matters as follows:Spiritual intelligence,
leadership, organizational culture is a significant positive effect on employees
OCB of Islamic Banks in Makassar. Leadership, and organizational culture is a
significant positive effect on employee performance of Islamic Banks in
Makassar. While spiritual intelligence is not a significant effect on employee
performance of Islamic Banks in Makassar. OCB is a significant positive effect
on employee performance of Islamic Banks in Makassar. Spiritual intelligence,
leadership, organizational culture is a significant positive effect on employee
performance through OCB variable of Islamic Banks in Makassar.
6. Implications, Limitations and Suggestions for Future Research
6.1. Research Implications
As already said that spiritual intelligence is one of the variables positive and
significant effect on OCB and no significant effect on the
performance of employees. Therefore, this study berimpliaksi on: (1) further
research needs to be done on the same substance in a wider coverage to help
assess the extent of the phenomenon in other organizations in order to obtain a
more comprehensive pictureof the development of the role of the variable
contribution of spiritual intelligence, leadership, OCB and organizational culture
on employee performance of Islamic banking. (2) to decision-makers should
consider how to maximize the potential of further spiritual intelligence
of employees, leadership and organizational culture that can lead to employee
OCB behaviors that ultimately have an impact on improving employee
performance.
6.2. Limitations and Suggestions for Future Research
(1) from the aspect of methodology, limitations that can be observed at least in
the research instrument. research instruments designed using a Likert scale
with five response options that perception is self assessment. It is very
vulnerable to the possibility ofbias in the respondents' answers. Performance
variables that should be measured based on actual quantitative data, it is
measured based on the perception of respondents, although the
measurement of performance based on the perception was carried out by many
researchers in the field of management. (2) Islamic Banks which is the
object of this research in which employees are relatively young age, and
years of service are also still relatively easy, and scientific competence are not
dominated Sharia sciences so feared respondents
understanding of organizational culture sharia yet profound. (3) For the further
research can examine the differences between intelligence, OCB and
performance of employees based on age, years of service, scientific
competence of employees and other data.
6.3. Acknowledgements
To the program organizers of BPPS Higher Education of education and culture
ministry of Indonesia Republic, which has helped finance the the research in
2011 to 2014. To Muamalat Bank, BNI Syariah, BSM, BSB, and BRI Syariah in
Makasaar City, South Sulawesi Province, Indonesia, which has given us the
opportunity to take research data, so that this research can be accomplished.
References
7. References
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3. Ashmos, D. P., and Duchon, D.: 2000, Spirituality at work: A conceptualization

and measure. Journal of Management Inquiry, 9(2), 134-145.
4. As-Sadeq, Hasan A. danKhoury, Grace C. (2006). Leadership styles in the

Palestinian large-scale industrial enterprises. Journal ofManagement
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5. Atchison, T.A. (2002). What is corporate culture. Trustee, 55(4).
6. Avolio, B. (1999). Full Leadership Development: Building the Vital Forces in

Organization. Thousand Oaks: Sage Publications.
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Transformational leadership andorganizational commitment:
mediatingrole of psychological empowerment andmoderating role of structural
distance. Journal of Organizational Behavior . 25, 951-968
accountid=37714
A study on the effect of spiritual intervention on
spiritual intelligence and life satisfaction among
teachers
Magesh, Priya; Amaldoss, Jose A. Indian Journal of Positive Psychology 4.4 (Dec
2013): 584-587.
1. Full text
2. Full text - PDF
3. Abstract/Details
4. References 7
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Abstract
TranslateAbstract
As a developing nation, India is in a quest and tremendous pressure to lead a
competition in this 21st century. This competition requires taking steps in order
to achieve the next level of growth and thus realizing national aspiration to
achieve vision 2020. Nation needs sufficient amount of skilled and qualified
workforce in various fields in order to achieve developed nation status by the
year 2020. To create such a workforce, a very good education system as well as
excellent and competent teachers in various fields are required. To attain the
national aspiration, education is important factor and teachers play a pivotal role
in ensuring the victory. Ateacher is an acknowledged guide or helper in the
process of learning. Aquality teacher is who fulfills the responsibilities to
produce knowledgeable and trained workforces as well as create a national
identity and instill high national spirit and integrity among people to foster
national unity. The study aims to analyze the impact of Spiritual intervention
on Spiritual Intelligence and life Satisfaction among School teachers.
Accordingly a group of 40 school teachers were selected for baseline
assessment. A sample of 30 schoolteachers, scoring low on spiritual
intelligence were selected for intervention. 15 school teachers were randomly
assigned to experimental group and 15 in to control group. The pre and post
training data on spiritual intelligence and Life satisfaction are discussed. The
implications of the results for intervention are discussed.
Full Text
TranslateFull text
Headnote
As a developing nation, India is in a quest and tremendous pressure to lead a
competition in this 21st century. This competition requires taking steps in order
to achieve the next level of growth and thus realizing national aspiration to
achieve vision 2020. Nation needs sufficient amount of skilled and qualified
workforce in various fields in order to achieve developed nation status by the
year 2020. To create such a workforce, a very good education system as well as
excellent and competent teachers in various fields are required. To attain the
national aspiration, education is important factor and teachers play a pivotal role
in ensuring the victory. Ateacher is an acknowledged guide or helper in the
process of learning. Aquality teacher is who fulfills the responsibilities to
produce knowledgeable and trained workforces as well as create a national
identity and instill high national spirit and integrity among people to foster
national unity. The study aims to analyze the impact of Spiritual intervention
on Spiritual Intelligence and life Satisfaction among School teachers.
Accordingly a group of 40 school teachers were selected for baseline
assessment. A sample of 30 schoolteachers, scoring low on spiritual
intelligence were selected for intervention. 15 school teachers were randomly
assigned to experimental group and 15 in to control group. The pre and post
training data on spiritual intelligence and Life satisfaction are discussed. The
implications of the results for intervention are discussed.
Keywords: life satisfaction, spiritual intelligence and spiritual intervention
Quality teachers also have the distinct ability to master various knowledge, skills
and expertise in order to be used as a means to improve the
effectiveness of instruction and learning process in school. Gone were the times
when teachers were regarded as the main information source to the students.
Now days the teachers are known as facilitators of instruction and learning
process, an agent of change and a source of inspiration to the
students. Teachers have to be creative and innovative to make the instruction
and learning process to be effective, interesting and fun to the students.
Quality teachers are an important assess to every nation and are aspirations to
produce excellent students which are in line with our nation's wish to be
developed nation by the year 2020. Quality of ateacher is the most important
school related factor influencing student achievement. Qualities of a teacher can
be measured from five dimensions namely physical, emotional, intellectual,
social and spiritual. Quality teachers are our country's valuable assets and they
are the backbone of the nations move to develop human capital for a knowledge
based economy. Teachers should have moral values and healthy thoughts in
order to produce better students. Besides religion, spirituality is also about
wholeness, flexibility, self-awareness, compassion and creativity (Moryl, 2000).
Human sensibility compassion, empathy and an ethic of caring for all living
beings exemplifies a spiritual intelligence.
The history of the term Spiritual intelligence begins with the

history of Multiple Intelligences (MI) that was put forth in year 1983 by Howard
Gardner, professor of cognition and education at the Harvard University Graduate
school of Education. Levin (2000) conceptualizes spiritual intelligence as a
marriage of spirituality and Intelligence. Wolman (2001) defined Spiritual
Intelligence as a human capacity about the meaning of life, and to
simultaneously experience the seamless between each of us and the world on
which we live.
A study by Faribors, Fatemeh and Hamidreza (2010) showed that there is a

significant positive relationship between spiritual intelligence and happiness.
According to Kings model (2000), spiritual intelligence denotes a set of adaptive
mental capacities which are based on nonmaterial and transcendent
aspects of reality, specifi-cally those which are related to the nature of one's
existence, personal meaning, transcendence and expanded
states of consciousness.
Critical existential thinking is the capacity to critically contemplate the

nature of existence, reality, the universe, space, time, death and other existential
or Meta physical issues. Personal meaning production is the ability to derive
personal meaning and purpose from all physical and mental experiences,
including the capacity to create and master a life purpose. Transcendal
awareness is the capacity to identify the transcendent dimensions of the self,
others and of physical world during the normal, waking state of consciousness.
Transcendent dimension include a transpersonal or Trans -egonic self, a
nonmaterial dimension and perhaps a holistic dimension. Conscious state
expansion is the ability to enter and exit higher spiritual states of consciousness
at one's own discretion as in deep contemplation, meditation, prayer etc.
Maryam, Elias and Aishah (2010) found that spiritual intelligence had a
significant influence on the quality of life.
Life satisfaction is a subjective assessment of the quality of one's life. It is a

measure of an individual's perceived level of well being and happiness. Life
satisfaction is an overall assessment of feelings and attitudes about one's life at
particular point in time ranging from negative to positive. Personality variables
such as psychological resilience, assertiveness, empathy and internal
locus of control, extroversion and openness to experience have been found to be
related to life satisfaction.
Research has shown that individuals tend to show different levels of Life
satisfaction across time and many domains of life. Although satisfaction with
current life circumstances is often assessed in research studies, the following
concepts are also included under life satisfaction: desire to change one's life,
satisfaction with future and significant other's view of one's life. As with many
variables in the field of psychology ,both nature and nurture appear to be
influential in determining life satisfaction and to discount one explanation in
favor of the other would not be empirically productive.
Spirituality can be defined as dynamic principles developed throughout the

lifespan that guide a person's view of the world .influence his or her
interpretation of a higher power, hope, morals, loss, faith, love and trust and
provide structure and meaning to everyday activities. Spiritually focused
interventions include meaning making of one's own life, extracting significance
out of one's own life, clarifying belief s and values, visions, hopes and missions.
It is also creating a sense of appreciation for human Ufe and staying in
connection with higher reality and the society. Spiritual Intervention helps to
cope up with human emotions and sentiments by creating a sense of
spiritual freedom which enables one to take decisions in life when faced with
crisis. Spiritual intervention instills hope in the hopelessness and allows people
to stay connected with supernatural powers and facilitates a sense of inner
peace. Ultimately the aim of spiritual intervention is to provide an option for the
individual to safe guard and protect virtues and values to become a transcendent
being.
The specific objectives of the present investigation are as follows:
* To measure the effect of Spiritual Intervention on Spiritual

Intelligence among teachers.
* To measure the effect of Spiritual Intervention on Life Satisfaction

among teachers.
Method
Participants
The samples were selected using purposive sampling method. The sample
selection consists of two phases. In phase 1,40 teachersfrom two different
Anglo-Indian schools were selected. The Spiritual Intelligence Self-Report
Inventory and .The satisfaction with Life Scale were administered to them, as
pre test. In phase II, 15 teachers from each school are considered as
experimental and control group respectively.
Instruments
Two different tools were used for the present study, such as (1) The Spiritual
Intelligence Self-Report Inventory (King, 2008) (2). Satisfaction With Life Scale,
(Diener, Emmons, Larsen, & Griffin, 1985).
Description of the tools
The Spiritual Intelligence Self-Report Inventory (D. King, 2008). It has 4

Factors/Subscales:
* Critical Existential Thinking (CET): Sum items 1, 3, 5, 9, 13, 17, and 21.7 items in
total; range: 0 28
* Personal Meaning Production (PMP): Sum items 7,11,15,19, and 23.5 items in
total; range: 0 20
* Transcendental Awareness (TA): Sum items 2, 6*, 10, 14, 18,20, and 22.7 items
in total; range: 0 28
* Conscious State Expansion (CSE): Sum items 4,8,12,16, and 24. 5 items in total;
range: 0 20
Total Spiritual Intelligence Score: Sum all item responses or subscale scores
(after accounting for *reverse-coded item). 24 items in total; Range: 0 96
Properties of the Final 24-Item Pool: Cronbach's Alpha = .920 (CET = .78; PMP= .
78; TA= .87; CSE = .91),Standardized Alpha = .922 (CET = .78; PMP = .78; TA = .87;
CSE = .91), Average Inter-Item Correlation = .34 (CET = .34; PMP = .42; TA = .49;
CSE = .69), Split-Half Reliability = .91, Test-Retest Reliability (n=25; 4 months
elapsed) = .89 (for Total SI Score), Multivariate Skewness = .02, Multivariate
Kurtosis = -.23
Satisfaction with Life Scale, (Diener, Emmons, Larsen, & Griffin, 1985): The SWLS
consists of 5-items that are completed by the individual whose life satisfaction is
being measured. Administration is brief-rarely more than a few minutes-and can
be completed by interview (including phone) or paper and pencil response. The
instrument should not be completed by proxy, though a proxy can ask questions
to the individual and convey answers to an interviewer. In the original validation
study Diener and colleagues found two-month test-retest correlation coefficients
equal to .82 for 76 students re-tested from their original sample. Alfonso and
Allison reported a test-retest correlation coefficient of .8 9 for subjects retested
after 2 weeks.
Research design
The Research Design that is used in this study is Quasi Experimental Research
Design. Under quasi experimental research design, this study undertakes before
and after with Control Design.
Procedure
The data collection process took place in two phases. In phase I, after obtaining
the permission from the school authorities, informed consent was obtained from
the samples of the study. The samples were given a demographic by profile and
followed by Spiritual Intelligence Inventory and Life satisfaction scale. The
questionnaires were administrated abiding to all the norms of testing. In phase
II, Spiritual interventions with 15 sessions were provided to experimental group.
Post test data was collected from both experimental and control group after a
period of one month.
Spiritual intervention
The intervention was provided to experimental group with 11 modules. These

modules were designed with the purpose of imparting knowledge about the
components of spiritual intelligence; the ways to cultivate certain attitudes to
improve spiritual life, to instill critical thinking about one's own existence, to
evaluate the meaning and purpose of one's life and to develop certain human
inter personal skills to grow in relationship toward the higher order. The
intervention was provided twice a week for 90 minutes duration for a
period of three months.
Statistical analysis
SPSS (Statistical Package for Social Science) software package (windows

version 16.0) was used to analyze the data. Descriptive statistics was used to
analyze the baseline data and Paired t-test was done to determine any
significant differences between the pre-test and post-test conditions.
Results
From the above table it is inferred that the mean age of the sample is 42.0 and
Standard Deviation of the age is 14.3.
From the above table it is inferred that Spiritual intelligence in experimental

group after Spiritual Intervention (M245+1.2) has increased.
From the above table it is inferred that all the dimensions of Spiritual
Intelligence such as Critical Existential Thinking (M 9.6+1.5),Personal meaning
production (M 8.2+1.9), Transcendental awareness (M 10.6+2.0) and Conscious
state expansion (M 7.7+2.29) have significant improvement.
From the above table it is inferred that the Life satisfaction of the experimental
group after spiritual intervention has increased significantly (M24.7+3.7).
From the above table it is inferred that the Spiritual Intelligence of the Control
group in post test has not increased significantly (M41.4+10.4).
From the above table it is inferred that all the dimensions of Spiritual
Intelligence such as Critical Existential Thinking (M 11.3+3.8), Personal meaning
production(M 10.2+2.4), Transcendental awareness(M 11.5+4), and Conscious
state expansion(M 8.1 +3), of the control group without the Spiritual Intervention
have not increased significantly.
From the above table it is inferred that the Life satisfaction of the Control group
in post test has not increased significantly (M26.2 +5.8).
Discussion
The present study set to investigate the impact of spiritual intervention

on spiritual intelligence and life satisfaction among teachers. From the above
tables, the following inferences were drawn. Majority of the samples are in the
age of 42 years. Spiritual intelligencein experimental group
after Spiritual Intervention has increased. This is consistent with the
findings of Wolman (2001) .Spiritualintervention had an impact to increase
Critical Existential Thinking, Personal meaning production, Transcendental
awareness and Conscious state expansion dimension of Spiritual Intelligence in
experimental group. Spiritual intervention had an impact to increase Life
satisfaction in experimental group. This is consistent with the
findings of Maryam, Elias and Aishah (2010).Since no intervention is provided to
control group, there is no significant difference in the level of Spiritual
intelligence in control group. All the dimensionsof Spiritual Intelligence such as
Critical Existential Thinking, Personal meaning production transcendental
awareness and Conscious state expansion of the control group without
the Spiritual Intervention have not increased significantly. Since no intervention
is provided to control group, there is no significant difference in the level of Life
satisfaction in control group.
Conclusion
From the above results it can be concluded that Spiritual

Intelligence among teachers has brought in significant increase in the levelof
Spiritual Intelligence. They also show an increased level in all the dimensions of
Spiritual Intelligence such as Critical Existential Thinking, Personal meaning
Production, Transcendental Awareness and Conscious state Expansion. It is also
found that there is significant increase in the level of Life-Satisfaction
among teachers after Spiritual Intervention..
Implication of the study
The findings help to understand that Spiritual Intervention does lead to

improvement Spiritual Intelligence and Life Satisfaction among Teachers. These
results imply the need for Spiritual Intervention to enhance the Spiritual
Intelligence and Life satisfaction among teachers which may have an impact to
increase their quality of life. Spiritual Intervention has to be implemented in
regular workshop for teachers. There is a need to demonstrate these benefits in
a larger sample with comparison other interventions such as Yoga, Art, Music,
Dance etc.
References
References
David, B. K. (2000).Spiritual Intelligence a global emergence, Retrieved from

http:/www.dbking.net/Spiritualintelligence/model.htm
Diener, E., Emmons, R.A., Larsen, R.J., & Griffins. (1985).The Satisfaction with
Life Seal e. Journal of Personality Assessment, 49,71-75.
Levin, M. H. (2000). Contemporary Research on Spirituality and Health.

Sociological Quarterly, 1,39-56.
Faribos Deniza, I., Fatemah, H., & Hamidreza, N. (2010).The relationship
between Spiritual Intelligence and Happiness. Social and Behavioral Sciences,
5,1556-1561.
Maryam, M, Lourens, E. J. D., & Aishah, D. H. (2010).Factors that may contribute

to Individual differences in Spiritual Intelligence. International
Journal of Psychological Studies, 2(2), 160-171.
Moryl,G.(2000). Connecting with our Spiritual Intelligence. New York:

Bloomsbury.
Wolman, R. N. (2001).Thinking with your soul: Spiritual Intelligence and why it

matters. New York: Harmony Books.
AuthorAffiliation
Priya Magesh and Jose Amaldoss A.
Department of Counselling Psychology, Madras School of Social Work, Egmore,

Chennai
AuthorAffiliation
Correspondence should be sent to Priya Magesh, Department of Counselling
Psychology, Madras School of Social work, Egmore, Chennai
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Spiritual Intelligence: Occupational Commitment

Maheshwari, Nidhi. SCMS Journal of Indian Management 12.2 (Apr-Jun 2015): 29-
38.
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Spiritual intelligence helps to determine the purpose of life. It helps to moderate
the negative effect of perceived occupational stress. This study undertaken to
understand the occupational commitment of women occupants of India, focuses
on understanding thespiritual intelligence of the occupants and its link to their
commitment level to occupation. For this, researcher has evolved a scale to
measure the spiritual intelligence of the participants. The findings of the study
indicate that spiritual intelligence has a positive impact on the occupational
commitment level of the women occupants of different occupations.
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Abstract
Spiritual intelligence helps to determine the purpose of life. It helps to moderate

the negative effect of perceived occupational stress. This study undertaken to
understand the occupational commitment of women occupants of India, focuses
on understanding thespiritual intelligence of the occupants and its link to their
commitment level to occupation. For this, researcher has evolved a scale to
measure the spiritual intelligence of the participants. The findings of the study
indicate that spiritual intelligence has a positive impact on the occupational
commitment level of the women occupants of different occupations.
Key Words : Spiritual Intelligence, occupational commitment, workplace

spirituality.
It is widely accepted fact that we are living in an unprecedented time, in which

frequent unimaginable changes are demanding rapid human evolution. The
knowledge of science as discipline has created a dividing line between the
worldly activities and spirituality. It is true that in many ways the
undercurrent of science as knowledge helped the human race to come
out of superstition but at the same time detached us from the best in being
human.
Mitroff and Denton ( 1999) concluded in the book A Spiritual Audit of Corporate
America: A Hard Look at Spirituality, Religion, and Values in the Workplace that
employees who are less fearful of their organization show more commitment and
creativity at work. It is also acknowledged by Giacalone and Jurkiewicz (2003)
that the unprecedented turbulences of organizations create insecurity amongst
employees which creates a need for spirituality at the workplace.
The spiritual intelligence enhances individual's capabilities and qualities such as

compassion, creativity, and wisdom by improving the self awareness and
feelings of connection with divine energy. Specifically the conscious efforts in
the direction of spiritual quotient improve individual's relationship with self, with
others and with the cosmos (Freshman, 1999, Sisk and Torrance, 2001, Vaughan,
2002). Similarly the eastern epics like Geeta and Ramayana as well as Socrates'
insistence to 'know thyself' recognize the relevance ofspirituality and the
exemplars like Krishna, Buddha, Christ, and Muhammad enlighten us to explore
the peaceful and prosperous life through spirituality.
Though we acknowledge the importance of spirituality and its strong connection

for wealth and prosperity, its relevance in the boundaries of organizations is not
yet recognized which has created a deep spiritual emptiness resulting in chaos,
disharmony and greed for worldly pleasures. One of the reasons for
this spiritual emptiness could be the lack of substantial academic inquiry in the
academia to mitigate this spiritual emptiness in the organizational boundaries
(Mitroff and Denton 1999, p. xiv). In this direction, sporadic attempts are taken
but they are not sufficient to build the connectedness between spirituality and
business success.
The recent spurt of articles in various popular and scholarly outlets (Manz, 2001;
Gunther, 2001; Grber, 2001; Brandt, 1996; Thompson, 2000; McCarthy, 1996;
Hein, 1999; Herman and Gioia, 1998; Ashmos and Duchon, 2000; Mitroff and
Denton, 1999; Bryant, 1998) reflects the growing interest in the corporate world
in "spirituality." Marques, 2007( p. 12) presents the following definition:
Spirituality in the workplace is an experience of interconnectedness among

those involved in a work process, initiated by authenticity, reciprocity, and
personal goodwill; engendered by a deep sense of meaning that is inherent in the
organization 's work; and resulting in greater motivation and organizational
excellence.
In this conection, Harrington (2004) summarizes spirituality at workplace: it is

about those people who perceive work as energizer and value work as real
purpose of life rather than contributing organization solely for paychecks. Myers
(1990) attributes spirituality as ultimate objective and purpose of life, a
connectivity with the universe and a personal belief system to meaningfully
complete the journey of life. The research conducted by Rego (2007) tries to
establish a connectivity between spirituality and organizations and presents an
empirical evidence about employees spiritual perception and organizational
commitment. He concludes that as more committed people have a propensity to
devote higher efforts, if such people are nurtured for their spiritual well-being
than the organizational performance will be extraordinary. Conversely, he finds
that those organizations which are not supportive for employees'spiritual well-
being than job efficiencies, will be decreased. In support to this Bell and Taylor
(2001) contribute that employees are a multitude of spiritual "holes" which
should be fed by spiritual practices so that organizational performance can be
enhanced. According to Marques (2007), such organizations which devote their
assets for spiritual well-being, a sense of community develops within the
organization which improves organizational satisfaction and performance. The in-
depth literature review about spirituality can be summarized as an internal urge
towards spirituality as "feelings of completeness and joy," explained by
Giacalone and Jurkiewicz (2003), by Ashmos Plowman and Duchon (2005) as
nourishment of "inner life," and by Marques (2007) as "personal goodwill."
Further the review suggests that to know all about spirituality is completely
philosophical and exclusive from the practicalityof a science.
Spiritual intelligence can be considered as important individually varying

variable dependent on individual's way of making sense oftheir lives, handling
the ethical dilemmas and searching the meaning of existence and discussing
one's existence with reference to others (Sisk and Torrance, 2001 ). It is a
specific intelligence which is constituted on the constructs of unique individual
experience (such as transcendence) which all individuals are considered to
possess to varying degrees (Emmos 2000; Zohar and Marshall, 2000).
This individuality and intangible phenomena of spiritual intelligence, which can
be felt but cannot be expressed, makes it very difficult for researcher to evolve a
scale which can measure the spiritual intelligence of the participants. Dr. Kalam,
formerly President of India, recommends religion as a ground for spirituality
which clarifies the doubts for the existence of a being. In the same manner,
Tacey (2000a; 2001) recommends religion as a grounding force providing context,
interpretation to the spiritual pursuits which Moore ( 1992) recognizes as
representing soul.
Keeping this in mind the researcher felt a need to devise a scale to measure the
spirituality. Further, the researcher tries to identify the
connectedness of spirituality and occupational commitment in order to develop
measures to enhance the performance and satisfaction level of the
employees/occupants.
Objectives
To fulfill the spiritual emptiness of the coiporate world this study tries to fulfill
the following objectives:
* This study aims to develop a scale to measure the spiritual intelligence of the
participants,
* To measure the level of spiritual intelligence of the occupants,
* To measure the level of occupational commitment of the occupants, and
* To trace the relationship between spiritual intelligence and occupational

commitment of the occupants.
Hypothesis:
On the basis of literature review and objectives of the study the following
hypothesis is created:
Hypothesis 1: No relationship exists between Spiritual quotient and occupational

commitment of working women.
Research Methodology
Keeping the intangibility and difficulty in wordy
expression of the spiritual experiences the emphasis is given to self reporting
method for developing this tool. Further, keeping the religiosity as an outward
expression to the spirituality dimension of an individual, religion was taken as
base to quantify the spiritual intelligence of individuals.
The researcher contacted the targeted participants through personal and

professional networks. The procedure followed a type ofnon-probability sampling
process called "judgmental, purposive, or expert sampling" (Nelson, 1996, p.
455). For this study, working women of major cities of Rajasthan of different
occupations was contacted. Three hundred working women were contacted
personally through telephone as well as through emails. Out of three hundred
working women, two hundred and sixty were working with the organization or
were self-employed. To make the sample representative of certain occupations,
purposive stratified sample were collected from the following profession: Doctors
(Medical practitioners), practicing Lawyers, College teachers (qualified as per
UGC norms), Chartered accountants, and Software engineers (B.Tech, M.tech
/MCA).
Owing to the personal and sensitive nature of the variables, participants were
assured that the information would not be disclosed to any other member of the
organization. The questionnaire for measuring the SQ is consisting of 36 items
based on the above mentioned dimension and for identification of variables,
factor analysis was done. The survey questions describe the critical
aspectof each skill that indicates the presence of SQ in the behavior of the
individual being assessed. The frequency with which the person being assessed
demonstrates the behaviors related to the skill is the best measure for the skill.
Therefore the questions in the SQ instrument are structured using a five point
frequency interval scale. The five behavioral anchors are measured with the
help offollowing descriptors: l=Strongly Disagree, 2= Disagree, 3= somewhere
agree ,4= Agree,5= strongly agree.
To measure the occupational commitment of the participants the tool developed

by Blau, Paul and St. John (1993) was taken. In this scale, occupational
commitment was defined as "one's attitude, including affect, belief, and
behavioral intention toward his/her occupation. The scale has reported
reliability of alpha between 0.76 and 0.84, an internal consistency, which has
ranged from 0.87 and 0.85, and a test-retest reliability of 0.67.
Data Analysis:
1. Factor analysis to identify the important factors of Spiritual Quotient (SQ)

Inventory
The exploratory factor analysis (principal component analysis and varimax

rotation) with SPSS 13 was conducted for all the 36 items. After factor analysis,
the items loaded less than 0.50 and/or loaded on an uninterruptible factor were
dropped or rephrased.
1.1 Exploratory factor analysis for Spiritual component analysis
Above table 1.1 shows the measure of sampling adequacy (MSA) and the Bartlett
test for the SQ. For the measure of sampling adequacy SQ instrument has values
exceeding 0.7 and are significant on the Bartlett Sphericity Test. That means this
sample is adequate for identification of factors for Spirituality quotient.
Values above 0.6 of the communalities of the items are considered acceptable
for the variables to be taken as related to one similar theme (Hair, 1998;
Tabachnick and Fidell, 2007; Eiselen, 2006) in the above mentioned table for the
communalities the instruments has values in range of 0.508 to 0.731 and they
are not exceeding from one so we can say that the variables are related and
there is one underlying theme.
For the SQ instrument ten factors have been extracted, however since the first
factor accounts for 61.85%. Based on the above analysis, it can be concluded
that there is one underlying construct for the SQ Instrument. It is clear from the
table 1.3 that in the initial screening ten components were extracted. The ten
factors were named as the above mentioned description of factors
Keeping the rotated component analysis researcher had identified the items
under the ten factors which are as follows:
1. Inclination towards Spirituality,

2. Readiness for receptivity of spiritual,
3. Eagerness to develop the capacity to experience,
4. Nurturance of belief through self -introspection,
5. Knowing self through developing individuation
6. Sense of self resilience,
7. Following the moral merits,
8. Trying to explore the meaning of life,
9. Elimination of negativity, and
10. Efforts to develop peaceful environment.
Reliability analysis for SQ dimension
To know the internal consistency reliability estimates, Cronbach's alpha

examined for this study. For the composite scale the reliability measure
Corbanch Alpha was 0.605. This indicates an acceptable reliability coefficient for
the scale.
Validity of Spirituality quotient Composite Scale
A correlation analysis was conducted to examine the relationship of the SQ

Composite Scale with the ten SQ subscales, in order to determine the
validity of using the full scale measure in the data analyses for this study. The
inter correlations between the SQ Composite scale and the SQ subscales were
all significantly correlated (p < .01), ranging from 0.60 to 0.91. The high internal
consistency and significant inter-correlation of the commitment and cognizance
with the total SQ composite scale provides strong support of the uni-
dimensionality of SQ measure, along with evidence for validity to use the scale
for further analysis.
Hypothesis Testing:
The data was analyzed through a statistical method called Linear Regression to
discover if Spiritual Intelligence predicts occupational commitment. In this
analysis we have occupational commitment as the dependent variable DV
and Spiritual Intelligence as the independent variable (IV). The test checks if the
IV "predicts" or "influences" the D V, and assesses the significance of the
relationship.
The regression analysis table shows that an adjusted Rsquared of 0.317 and the
correlation between the predicted and actual numberof ratings is 0.563 (p <
0.001). Further, regression explains 31.7 % of the variation in the occupational
commitment is because of spiritual intelligence.
The table 1.6 also shows that the independent variables statistically predict the
dependent variable, F (1, 258) = 184.953, p < .0005 (i.e., the regression model is a
good fit of the data).
The significance (Sig) of 0.000 is less than 0.01 affirming that the IV (SQ )
significantly influences the DV (OC), with a possible error in less than 1% of the
cases (p<.01). We also have to consider that the correlation between the two
variables is very high (Beta = 0.563). This means there is a positive, significant,
and moderate relationship between the two variables.
It is apparent from the above tables that SQ measure has good predictive validity
for the occupational commitment and outcome assessed when SQ is entered
first in the evaluation. This suggests that when people find meaning in their work
activities and feel involved in a spiritual organizational climate, they become
happier and healthy employees engaged in a collaborative manner, to apply the
full potential to work and bring their entire selves to the organization. They, thus
become more productive over the long run compared with employees in
organizations where spirituality is ignored or disrespected.
Conclusion
Workplace spirituality is a deep sense of meaning which promotes greater

motivation and organizational productivity. In this direction this research
indicates that spirituality helps to improve the occupational commitment of the
occupants. As spirituality helps to develop the capacity to tolerate, adapt and
care which helps the occupants to understand the circumstances and be able to
stay calm and focused. Further, this attitude helps them to stay focused and
relaxed which promotes occupational commitment and thus, individual and
overall organizational.
The above discussion suggests that organization should promote spirituality

which will satisfy the psychological needs of the people, which motivate them
and make them feel that they are valued, which will enhance their organizational
belongingness.
The study therefore recommends that Indian organizations should make every
effort to inspire spiritual commitment in organizational members in order to be
assured of their high level of commitment at work.
References
References:
Ashmos, D. P. and D. Duchon (2000). "Spirituality at work: conceptualization and

measure." Journal of Management Enquiry, Vol. 9 No.2, pp. 134-45.
Bell, E., and S. Taylor (2001 ). "A Rumor of Angels: Researching Spirituality and
Work Organizations." Academy of Management Proceedings, Washington, DC.
Brandt, E. (1996). "Corporate pioneers explore spirituality." HR Magazine, Vol. 41

No.4, pp.82-87.
Bryant, J. S. (1998). "Faith at work." Black Enterprise, Vol. 29No.3,pp.l61.
Emmons, R. A. (2000b). "Spirituality and intelligence: Problems and prospects."

The International Journal for the Psychology ofReligion, 10(1), 57-64.
Eiselen, R. and H. Geyser (2003). "Factors distinguishing between achievers and

at risk students: a qualitative and quantitative synthesis." South African
Journal of Higher Education.
Freshman, B. (1999). "An exploratory analysis of definitions and

applications of Spirituality in the workplace." Journal ofOrganizational Change
Management, 12(4), 318-327.
Giacalone, R. A. and C.L. Jurkiewicz (2003). Toward a Science of Workplace
Spirituality in R. A.
Giacolone, R.A. and C. L. Jurkiewicz,. (2003). Handbook of Workplace Spirituality

and Organizational Performance. New York: Spring Books.
Grber, D.R. (2001). "Spirituality and healthcare organizations."

Journal of Healthcare Management, Vol. 46 No. 1, pp.39-50.
Gunther, M. (2001). "God and business." Fortune, Vol. 144 No. 1,pp.59-80.12. Hair,
J.R., R.E. Anderson, R.L. Tatham, and W.C. Black (1998). Multivariate data
analysis New Jersey, Prentice-Hall, Inc. 730 p.
Harman, W. and J. Hormann (1990). "Knowledge Systems Inc., Indianapolis, IN."

Creative Work: The Constructive Role of Business in a Transforming Society.
Hein, K. ( 1999). "A little spirit at work." Incentive, Vol. 173 No.2, pp.6. 15.
Herman, R.E. and J.L. Gioia (1998). "Making work meaningful: secrets of the
future-focused corporation." The Futurist, Vol. 32 No.9, pp. 2438.
Harrington, W., R. Preziosi and D. Gooden (2004, October 7-9). "Worldview

resiliency of business degree graduate students - An examination of
spiritual experiences and psychological attitudes." Association of Employment
Practices and Principals, 119.
Manz, C.C, K.K. Manz, R. Marx, and C.P. Neck (2001). "The Wisdom of Solomon at
Work: Ancient Virtues for Living and Leading Today." Berrett-Koehler, San
Francisco, CA.
Marques, J., S. Dhiman, and R. King (2007). "Spirituality in the Workplace: What It
Is, Why It Matters." How to Make It Work for You, Personhood Press, Fawnskin,
CA19. McCarthy, J.L. (1996). "Through the needle's eye: the spiritual CEO." Chief
Executive, No. 110, pp.48-50.
McCormick, D. (1994). "Spirituality and management." Journal of Managerial

Psychology, Vol. 9 No.6, pp. 5-8.
Mitroff, I.I. andE.A. Denton (1999b). "A Study of Spirituality in the Workplace."
Sloan Management Review, 40 (4), 83-92.
Mitroff, I.I. and E.A. Denton (1999). A Spiritual Audit of Corporate America,
Jossey-Bass Publishers, San Francisco, CA,
Nelson, T. S. ( 1996). "Survey research in marriage and family therapy." In D. H.

Sprenkle and S. M. Moon (Eds.,), Research methods in family therapy (pp. 447-
468). New York: Guilford Press.
Neal, Judi, and Jerry Biberman (2003). "Research on spirituality in organizations:

Issues, methods, and findings." special issue ofJournal of Organizational Change
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Reg, A. and M.P Cunha (2007). "Workplace spirituality and organizational

commitment: An empirical study." Journal of Organizational Change
Management, 21(l),53-75.
Sisk, D. and E. P. Torrance (2001)- Spiritual intelligence: Developing higher

consciousness. Buffalo, New York: Creative Education Press.27. Tabachnick, B.G.
and L.S. Fidell (2001). Using Multivariate Statistics, 4th Ed., Allyn and Bacon
Boston. 966 p.
Tacey, D. (2004). The Spiritual Revolution. Hove: Routledge
Thompson, W. D. (2000). "Can you train people to be spiritual?." Training and

Development, Vol. 54 No. 12, pp. 18-19.
Vaughan, Frances (2002). "What is spiritual intelligence?" Journal of Humanistic

Psychology.
Zohar, D., and I. Marshall (2001). SQ: Spiritual intelligence the

ultimate intelligence. London: Bloomsbury Publishing.
AuthorAffiliation
Dr. Nidhi Maheshwari
Assistant Professor
Asia Pacific institute of Management
3 and 4 Institutional Area
Jasola, Opp. Sarita Vihar
New Delhi, Delhi 110025
Mob: 08800776296
Email: nidhimaheshwaril999@yahoo.com
Word count: 3020

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Medical Faculty Members' Spiritual

Intelligence/Quotient (SQ): A Descriptive Cross-
sectional Study in Iran
Lakeh, Maryam Akbari; Moonaghi, Hossein Karimi; Makarem, Abbas; Esmaieli,
Habib Allah; Ebrahimi, Mahdi .Research and Development in Medical Education
2.2 (2013): 59-63.
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ARTICLE INFO
Article Type:
Original Research
Article History:
Received: 20 May 2013
Revised:15 June 2013
Accepted: 24 Sept 2013
ePublished: 15 Oct2013
Keywords:
Spirituality
Intelligencel
Faculty
Medical
ABSTRACT
Introduction: Recently, promotion of SQ has been introduced as a factor in

improving the quality of working life and performance ofemployees. Since faculty
members are the greatest resource of universities; recognition of the SQ and its
effectiveness would be the shortcut route to improve their overall performance.
Finding and applying all factors affecting the educational organizations
promotion is the main approach in improving the quality of higher education. This
study aimed to determine the demographic of faculty members, the level of
spiritual intelligence and its dimensions in medical faculty members. Methods:
This descriptive cross-sectional study with the participant of 160 medical faculty
members (32 basic science faculty members, 128 clinical science faculty
members) conducted through stratified probability sampling in one of the
medical universities in Iran. King's modified Spiritual intelligencequestionnaire
was used. The data were analyzed using SPSS 11.0. Results: The mean
score of faculty members' SQ was 63.01.2, which was moderate. There was no
significant difference between faculty members' SQ scores (p=0.7) considering
the minimum scoreof 28.0 and maximum score of 87.0; (t=0.4). In
dimensions of SQ: the highest score was for critical existential thinking and the
lowest one was for transcendental awareness. There was significant difference
between dimensions of SQ among the participants (p<0.001). Conclusion: Since
we found a significant difference between dimensions of SQ among participants,
the studies exploring the nature of this difference were warranted. It seems that
proper training for promotion of SQ can be an important step for the
development of universities educational organization.
Introduction
According to the evidence, faculty members are the greatest

resources of universities and trainers of manpower in health, treatment and
medical education organization.1 Faculty members at universities have three
main functions: teaching, doing research, and management. Special
competencies are required to perform these tasks.2Regarding to Alabama
University Quality Teaching Standards, these competencies are: Preparation for
instruction, Presentation of organized Instruction, Assessment of student
performance, Classroom management, Positive learning climate,
Communication, Professional development and leadership, and
Performance of professional responsibilities.3Finding and applying all factors
affecting the ability of teachers, is the main approach in improving the
quality of higher education. Today, in addition to scientific predomination, other
factors such as knowledge ofpsychology is also neededfor education and
training.4In this article we focus on the spiritual intelligence of faculty members
as the evidence to show it as the effective factor in improving competencies. By
knowing the level of SQ scores of faculties we can promote their SQ by correct
programs and improve the quality of working life of the faculties, and improve the
efficiency of the whole organization.Faculty members must use technical and
communication skills, knowledge, reasoning, emotions and values in the
environment wisely and constantly.5 Faculty members' competencies are the
set of knowledge, attitudes and skills that the teacherwith achieving them can
help students' development physically, mentally, emotionally, socially and
spiritually.6
Recently, the World Health Organization defines human beings as biological,
psychological, socialandspiritual ones.7 Spiritual Intelligence/quotient (SQ) is
defined as, "The intelligence with which we address and solve
problems of meaning and value, can place our actions and our lives in a wider,
richer, meaning-giving context, can assess that one course of action or one life-
path that is more meaningful than any other." SQ essentially integrates IQ (the
traditional Intelligence Quotient) and EQ (Emotional Quotient). SQ helps us
extend and change the boundaries, question our assumptions and formulate new
meaning.8 Those with higher SQ have better relationships with others (students
and colleagues), which will improve the quality of education.9,10 Emmons R, the
psychologist, defines SQ as "a framework for identifying and organizing skills and
abilities needed for deep understanding and insight into critical questions for the
multiple levels of awareness".11,12 Spiritual values in addition to improving the
quality of working life of the employees, improve the efficiency of the whole
organization.13
King D.B, Trent University, defines SQ as the mental capacities of people which
are getting involved with knowledge, integrity, and application of transcendental
and spiritual aspects. His model with four main components of SQ is: critical
existential thinking, personal meaning production, transcendental awareness,
conscious state expansion.14 American Medical Education Committee knows the
process of achieving the educational performance capabilities as the
part of accreditation.15 In Iran in recent years, the necessity of competency is
intended.16 According to research in Malaysia (2009), if, considered to be
balanced in promoting of all types of intelligence in education, trained capable
people.17
Many researchesshowed the spiritual intelligence effectiveness in improving the

quality of working life of the employees.13 In this research; we focused
on spiritual intelligence and its effectiveness, among several ways, for improving
teaching competencies. Our aim in this study included the level of SQscores
based on its effective factors and demographic characteristics among medical
faculty members in one of the medical universities in Iran.
Materials and methods
Sampling methods and respondents

This descriptive cross-sectional study with the participant of 160 medical faculty
members (32 basic science faculty members, 128 clinical science faculty
members) conducted through stratified probability sampling in one of the
medical universities in Iran.All ofthe 160 faculties participated in our study and
completed the questionnaire.
Instruments
King's modified Spiritual intelligence questionnaire was used. Naseri formulated

the questionnaire for his master thesis, based on the belief and all ethics of the
community (Islamic principles and Koran values). Scoring was based on Likert
scale with four options including: "almost always", "often", "seldom" and "never".
At the end of each questionnaire, sum of the scores showed SQ level such as: (0-
24=Low), (24-48=Lower than moderate), (48-72=moderate), (72-96=higher than
moderate). In Naseri's study; its validity and reliability were evaluated by
Cronbach's alpha coefficient. Its reliability coefficient was 0.95.18
Self assessment is one of the best ways to assess.19 Spiritual intelligence was
self-assessed with a questionnaire defined above.The instrument and the
translation, the back translation, edited and validated with more than 10
specialists in research issue.
Statistical analysis
The data was analyzed using SPSS11.0. Descriptive and inferential statistical
techniques such as t-test, two way ANOVA, and regressions were applied to
analyze. Assumptions for each statistical measure were met and an alpha
level of 0.05 was established.
Results
Demographic
Most of participants were male (n=121, 78.0%) with age ranging from 30 to 40
(n=53, 48.2%). Most were married (n=146, 91.2%) and were satisfied with their
work (n=154, 96.2%). Most of them were assistant professor (n=93, 58.1%).
Some of the subjects were trained teaching competencies (n=67, 42.0%) ( Table
1).
Descriptive statistics mean and standard deviation were used. Results showed
that the total mean score of SQ was 63.01.2, which was moderate. Minimum
score of SQ was 28.0 and maximum of it was 87.0. There was no significant
difference between SQ scoresof basic and clinical faculty members (p=0.7),
(t=0.4) (Table2).
The comparison of mean scores of subjects' dimensions of SQ (Critical

existential thinking, Transcendentional awareness) showed that there was no
significant difference between SQ scores of basic and clinical faculty members
(Table 3).
The comparison of mean scores of subjects' dimensions of SQ (Personal meaning

production, Conscious state expansion) showed that there was no significant
difference between SQ scores of basic and clinical faculty members (Table 4). In
dimensions of SQ, because of the difference in scores range; Friedman test was
used. Results showed that maximum score was for critical existential thinking,
and the minimum was for conscious state expansion. There was significant
difference between subjects' dimensions of SQ (p=0.001).
Discussion
The results of this study showed that SQ level of faculty members was moderate,
in dimensions of SQ, maximum score was for critical existential thinking, and the
minimum was for conscious state expansion. George, et al found that employees
with maximum score of spiritual intelligence had better performance in their
work environment, and provide better service. In other words, employees who
seek a higher meaning in their work, typically will have a positive attitude and
less influenced with severe environmental stress.20 Sisk and Torrance have
suggested two types of educational planning for nurturing SQ.21 Because of
spiritual intelligence positive effects and its attainment nature, we can promote
it with proper educational planning. Proper educational planning for
promotion ofother teaching competencies is necessary.
As results of descriptive study by Hamdan, et al in Malaysia, teachers must

promote their teaching competencies in classroom management and educational
planning.22 In a descriptive research in Iran , features of a powerful master from
the medical school students' perspectives were communication, preparation for
presentation and so on.23 From students' perspectives, communication
competencies must be promoted because of its importance .
Based on the findings of Am ram's , there is a high correlation between SQ and

effective professional leadership. Spiritual intelligencehas been referred as a
key of success in business and leadership in many papers, books and
magazines.23 As professional leadership is one of the teaching competencies,
therefore, we can conclude that Spiritual intelligence can promote the teachers'
abilities.
It seems that with promotion of SQ in faculty members, their competencies will

automatically increase by better transcendental awareness, critical thinking,
conscious state expansion, personal meaning production. This will empower
faculty members as scientific problem solvers. Transformation of complex issues
to simple ones can be possible with critical thinking (one of SQ dimensions).
Simplification is one necessary competency for each successful teacher.
Promoting SQ of faculty members can help them achieve communication and
other teaching skills, provide positive climate for learning, and totally teach
better.
One important limitation of this study was the use of only one tool
(questionnaire) for spiritual intelligence assessment. For achieving better
conclusion, another assessment system should be provided containing multiple
data collection tools such as Oral or Written Structured Interview (with
document review). The other limitation was faculty members'
misunderstanding of spiritual intelligence concepts.
Spiritual people contribute to the flourishing of individuals in any system,

especially educational systems. As shown in other studies,spiritual people are
likely to be effective people. Such individuals are likely to be of significant
benefit to their organizations. Thenspiritual intelligence can affect
competencies, maybe with provision of the background for one's improvement.
Finally, according to the present study, since there was a significant difference
between dimensions of SQ among participants, the studies exploring the
nature of this difference are warranted. Factors that affected SQ scores such as
marital status, gender, age and degree, also need further studies.
Funding and support
This study was approved and supported financially by vice-chancellor for

Research of Mashhad University of Medical Sciences (code 89922).
Acknowledgement
The authors wish to thank the vice-chancellor on research in Mashhad

University of medical sciences who supported this study and also thank all the
medical faculty members who contributed to this research.
Ethical issues
Participants' information was kept confidential.
Conflict of interest
The authors declare no conflict of interest.
References
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characteristics of an expertfaculty member based on view points of medical
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AuthorAffiliation
Maryam Akbari Lakeh1*, Hossein Karimi Moonaghi2, Abbas Makarem3, Habib
Allah Esmaieli4, Mahdi Ebrahimi5
1Department of Medical Education, Shahid Beheshti University of Medical
Sciences, Tehran, Iran
2Mashhad University of Medical Sciences, Mashhad, Iran
3Department of Medical education, Mashhad University of Medical Sciences,

Mashhad, Iran
4Department of Medical Biostatistics, Mashhad University of Medical Sciences,

Mashhad, Iran
5Department of Islamic Education, Mashhad University of Medical Sciences,

Mashhad, Iran
*Corresponding authors: Maryam AkbariLakeh, Email: m.akbari@sbmu.ac.ir.
Word count: 2444

Copyright Tabriz University of Medical Sciences 2013
accountid=37714
Role of spiritual intelligence in emotional

intelligence and mental health
Dash, Manaswini; Patnaik, Puspita. Indian Journal of Positive Psychology 6.3
(Sep 2015): 279-282.
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The present research studied the role of spiritual intelligence
in emotional intelligence and mental health. A total of 150 adults within the age
bracket of 30 to 40 years, with equal number of males and females were
administered the Spiritual Intelligence Self-Report Inventory (King 2008).
On the basis of their performance on the inventory, persons scoring one standard
deviation above themean and those scoring one standard deviation
below the mean constituted the high and low spiritual intelligence groups
respectively. These two groups were then
administered the Emotional Intelligence Scale (Hyde, Pathe & Dhar 1971)
and the Mental Health Inventory (Jagdish & Srivastav). Data were statistically
analyzed with the help of independent group t test. Findings revealed significant
differences between the high and low spiritual
intelligence groups in all the dimensions of emotion intelligence as well as
mental health, suggesting that the person who are high in spiritual
intelligence are emotionally more intelligent and have better mental health than
those with low spiritual intelligence. Results are discussed in the context of
Indian cultural values.
Full Text
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Headnote
The present research studied the role of spiritual intelligence
in emotional intelligence and mental health. A total of 150 adults within the age
bracket of 30 to 40 years, with equal number of males and females were
administered the Spiritual Intelligence Self-Report Inventory (King 2008).
deviation above themean and those scoring one standard deviation
below the mean constituted the high and low spiritual intelligence groups
respectively. These two groups were then
administered the Emotional Intelligence Scale (Hyde, Pathe & Dhar 1971)
and the Mental Health Inventory (Jagdish & Srivastav). Data were statistically
analyzed with the help of independent group t test. Findings revealed significant
differences between the high and low spiritual
intelligence groups in all the dimensions of emotion intelligence as well as
mental health, suggesting that the person who are high in spiritual
intelligence are emotionally more intelligent and have better mental health than
those with low spiritual intelligence. Results are discussed in the context of
Indian cultural values.
Keywords: emotion, emotional intelligence, mental health, spiritual intelligence,

spirituality
During recent years psychologists have broadened their understanding

of the concept of intelligence, which traditionally was largely understood as
linguistic and logical abilities. Influenced by the theories of multiple intelligence,
psychologists are talking of emotional, creative, social, practical, existential,
and spiritual intelligences (Bar-On, 2000; Gardener, 1983, 2000; Emmons, 1999;
Goleman, 2001; Mayer & Salovey, 1993; Sternberg, 1997, 2005). Consequent
upon the research findings by Goleman (1998) and Hedlund and Sternberg (2000)
that IQ, a measure of cognitive intelligence abilities, accounts for only about 20
to 30 percent of professional success, researchers began to define intelligence
in different ways. Goleman (2001) has conceptualized emotionalintelligence as a
set of abilities that draw on the emotional resources of the individual which
contribute more to success in life than do traditional intelligence.
It is known that emotion is a complex state of feeling that

results in physiological changes which influence the thought and behavior
of the individual. Positive emotions such as love, motivation, appreciation,
friendship, self control, satisfaction, freedom, fulfillment, autonomy, peace,
awareness and happiness are associated with positive state of mind and good
health. Hence, they need to be maintained and used effectively as and
when the situation demands. Similarly, since negative emotions like anger,
failure, fear, disappointment, frustration, obligation, guilt, resentment, emptiness,
bitterness, dependence, depression, loneliness are associated with negative
state of mind and unhealthy physiological functioning (Herbert & Choen, 1993),
they are required to be managed and regulated. Emotions aroused in a particular
situation depend not so much on the situation itself, as on how it is
appraised. Themeaning of the term intelligence being the cognitive capacity for
abstract thought, understanding, reasoning, learning, planning and problem
solving, the ability to understand, appraise, monitor and use the emotions or
feelings of one's own as well as that of others define the concept of
emotional intelligence (Mayer & Salovey, 1993). Golman (1995) suggests five
major domains of emotionalintelligence, such as self awareness, Self regulation,
Motivation, Empathy, and Social skills.
There is no dearth of studies reporting the importance of emotional intelligence.

Singh and Saini (2007) studied the relationship between
emotional intelligence and interpersonal relationships. They revealed
that the persons who are emotionally stable posit good interpersonal relations,
enjoy the trust of other and tend to be less aggressive and hostile to others.
Emotionally intelligent people are better at negotiation and conflict management
due to the very nature of their ability to understand the needs and desires of
others. It is easier to give people what they want if one can perceive what it is.
Emotional intelligence also seems to affect our attitude and outlook towards life.
It can also help to alleviate anxiety and avoid depression and mood swings.
Emotional Intelligence has been found to be correlated negatively with
depression proneness, and positively with subjective happiness and life
satisfaction (Saklafske, Austein, & Minski, 2003).
In the context of the above mentioned findings, it is natural to expect a positive

relationship between emotional intelligence and mental as well as physical
health. Salovey et al (1999) claim that individuals who can regulate their
emotional states are healthier because they accurately perceive and appraise
their emotional states, know how and when to express their feelings and can
effectively regulate their mood states. Failure of emotional self-management
leads to significant negative influences on physical health and mental health
(Salovey, 2001). It is observed that people low on the dimension of
emotional intelligence, resort to smoking, drinking and eating fatty foods as a
way of coping to emotional stress (Taylor, 2001).
In fact, emotional intelligence has been empirically found to be related to

physical and mental health (Ciarrochi, Deane, & Anderson, 2002; Esmaeili &
Jamkhaneh, 2013; Gohm, Corser & Dalsky, 2005; Ramdas, 2014; Salovey, 2001;
Salovey et al., 1999; Singh, 2007; Taylor, 2001 ;). Two recent Meta analyses also
indicate that the higher the emotional intelligence, the better the mental health
(Martins, Ramalho, & Morin, 2010; Schutte, Malouff, Thorsteinsson, Bhullar, &
Rooke, 2007). This relationship holds good for both themales and females.
Conceptually emotional intelligence (El) can be thought of as being similar to
Gardener's interpersonal intelligence. In a similar way, Gardener's recent
conceptualization of existential intelligence which peitains to the individual's
awareness of her/his existence in thecosmos and the ability to find
meaning in life has led psychologists to think of spiritual intelligence (Emmons,
2000a, 2000b; Gardener, 2000; Zohar & Marshall, 2000). Zohar and Marshall
(2000) define spiritual intelligence as "the ability to find meaning, purpose and
values in our life, connecting our actions and lives to a wider, richer, meaning-
giving context". According to King (2008), "Spiritual intelligence denotes a set of
adaptive mental capacities which are based on nonmaterial and transcendent
aspects of reality, specifically those which are related to the nature of one's
existence, personal meaning, transcendence, and expanded states of
consciousness".
Thus, just as emotional intelligence draws on emotional resources, spiritual

intelligence (SI) can be conceived as a set of abilities that draw
on spiritual resources of the individual which help him in adapting
to the environment, solving problems, and attaining goals. Ability to recognize,
understand and respond to the emotions of others requires a level of emotional
literacy that is achieved after one becomes able to recognize her/his own
feelings and emotions. However, we tend to attribute our feelings and emotions
to external events and other people's actions, while the fact is that all emotions
are caused by the self. Being able to understand their actual origin
is the territory of spiritual intelligence. Research has shown positive correlation
between spiritual and emotional intelligence(Farhangi et. al, 2009).
This correlation between emotional and spiritual intelligence is of special

significance in Indian context. Indian culture is a collectivistic culture where
social relations imply lifelong intimate relationship with many obligations (Misra,
2001). Hence, for Indians, fulfillment of duties towards others is the priority
over the fulfillment of their own personal achievement goals. The pattern of
socialization as well as cultural traditions help them develop such a frame of
emotional competencies that they harness their emotions in line with that of
others. This emotional framework of the Indian people provides a basis for
transcendence-consideration of other people and things beyond oneself and
transcendence is an important component of spiritual intelligence.
While the relationship between emotional intelligence and mental health has
been strongly established by previous researchers, that between the spiritual
intelligence and mental health is inconclusive. Burke ( 1999) obtained significant
correlation between mental health and spiritual intelligence suggesting that
spirituality was an important component in chronically ill elders' coping with
disease, and pain. Findings of McIntosh, Paulin, Silver, and Holman (2011)
suggest that religiosity and spirituality independently predict health after a
collective trauma. Mental health could also be predicted by spiritual intelligence
in the study by Singh, Kaur, and Singh (2010). But Kaur, Sambasivan, and Kumar
(2013) in their study found that burn-out in the care-giving nurses was influenced
by emotionalintelligence, not by spiritual intelligence, though spiritual
intelligence influences emotional intelligence.
However, Hassan, Shabani, Ahmad and Baba (2010) suggest indirect effect
of spiritual intelligence on mental health problems via emotional intelligence.
In the light of such contradicting findings, the present study attempts to

ascertain the relationship between spiritual intelligence on one hand, and
emotional intelligence as well as mental health on the other.
Method
Participants
The sample comprising a total of 150 adults within the age bracket of 30 to 40
years, with equal number of males and females, selected purposively from
different areas of Cuttack city, Odisha, were administered the Spiritual
Intelligence Self-Report Inventory (King, 2008). On the basis of their performance
on the inventory, persons scoring one standard deviation above the mean and
those scoring one standard deviation below the mean constituted the high and
low spiritual intelligence (SI) groups respectively. As themean spiritual
intelligence score of all the 150 adults was 61.48, with standard deviation 15.62,
persons scoring 77.1 and above constituted the high spiritual group,
while the low spiritual intelligence group consisted of the persons who scored
below 45.86. There were 28 persons ( 17 males, 11 females) in the former group,
while the latter group consisted of 33 persons (14 males, 19 females).
All the subjects were from middle socio-economic status.
Instruments
Spiritual Intelligence Self Report Inventory: The Inventory was developed by D.

King (2008). It consists of 24 items, each with five options starting from 'not at
all true of me' to 'completely true of me'. The respondent has to
indicate the option depending on thedegree to which the statement describes
her/him. All the 24 statements are positively scored except Item 6 which is
scored in thereverse direction. Total Score of Spiritual intelligence self report
inventory can range from 0-96. Its four components include critical existential
thinking, personal meaning production, transcendental awareness, and
conscious state expansion, but for the present puipose the total spiritual
intelligence score was taken into consideration.
Emotional Intelligence Scale: The emotional intelligence scale (EIS) was

developed by Hyde, Pathe and Dhar (1971). Thequestionnaire consists of 34
items which are to be scored on a five point scale for the options starting from
'strongly agree' to 'strongly disagree'. The respondent has to indicate the option
depending on the degree of her/his agreement to each
of thestatements. The inventory measures 10 dimensions of
emotional intelligence such as self awareness, empathy, self-motivation,
emotional stability, meaning relation, integrity, self-development, value
orientation, commitment and altruistic behavior.
Mental Health Inventory: This Inventory was developed by Jagdish and

Srivastava. The questionnaire consists of 54 statements. For each
statement the respondent has to indicate his response on a four point scale
starting from 'always' to 'never' depending upon theextent to which it is true for
him. Some of the items are positively scored where as the others are negatively
scored. The test measures six components of mental health, such as Positive
self evaluation, Perception of reality, Integration of personality, Autonomy, Group
Oriented Attitude, Environmental mastery.
Research design
The present study adopted a quasi-experimental between-group design in which

persons with high and low spiritual intelligence were compared in terms of their
emotional intelligence and mental health.
Procedure
A total of 150 adults within the age range of 30 40 years including both males
and females from different areas of Cuttack city were contacted. A good rapport
was established between the investigator and respondent. They were
administered the Spiritual Intelligence Self-Report Inventory (King, 2008).
deviation above the mean and those scoring one standard deviation
below the mean constituted the high (N=28) and low (N=33)spiritual
intelligence (SI) groups respectively. These two groups of subjects with high and
low spiritual intelligence were then administered the measures of
emotional intelligence as well as mental health.
Results and discussion
As the objective of the present investigation was to study

emotional intelligence and mental health in adult subjects as a function
ofspiritual intelligence, the scores obtained by the high and low spiritual
intelligence (SI) groups on the measures of emotionalintelligence and mental
health were analyzed with the help of independent sample t test. The group
means, standard deviations andthe t values for the ten dimensions as well
as the total scores of emotional intelligence are presented in Table 1, while
those for mental health are presented in Table 2.
It can be noticed in Table 1 that the high spiritual intelligence group is

significantly different from the low spiritual intelligence groupin terms of
all the dimensions as well as total emotional intelligence. Persons with
high spiritual intelligence have significantly higher emotional intelligence and
those low on spiritual intelligence are emotionally less intelligent. So far
as the dimensions of emotional intelligence are concerned, it is evident from
Table 1 that the high SI group obtained significantly higher scores on all theten
dimensions of emotional intelligence, namely, self awareness, empathy, self-
motivation, emotional stability, meaning relation, integrity, self-development,
value orientation, commitment and altruistic behavior than their low SI
counterparts.
The results of the present study are consistent with the findings of Farhangi et
al. (2012) who also have shown that spiritual intelligence and
emotional intelligence are positively correlated. According to the definition given
byAmram and Dryer (2007) emotional intelligence as a set of abilities that draw
not only on emotional resources, but also on spiritual resources.
Particularly inIndian cultural context, emotional intelligence devoid of moral
values such as non-violence, kindness, benevolence, concern for others etc. are
meaningless. Because these values form the veiy basis of emotional
responsivity. So it is quite natural to observe that El and SI go hand in hand.
Another dependent variable that was considered in this research was mental
health. Comparison of the high and low SI group on wasthe measures of mental
health as revealed in Table 2 suggests that the persons with high SI were having
significantly better mental health than those with low SI. It is evident
from the significantly higher scores of the former group than the latter on
all thedimensions as well as total mental health.
The present study support the findings of Burke (1999), and Singh, Kaur, and
Singh (2010). Emmons (2000a, 2000b) is of the opinion that spirituality is a form
of intelligence that predicts functioning and adaptation, thus contributing to
health and wellbeing. According to Abdullah (2012), SI integrates all aspects of
human life and helps in leading a meaningful life. A number of studies have
shown positive relationship among spiritual intelligence,
emotional intelligence and mental health (Hassan et al., 2011; McIntosh et al,
2011).
Conclusion
From the present study, it can he concluded that
* The persons with high spiritual intelligence were having significantly higher
emotional intelligence than those with low spiritual intelligence.
* High spiritual intelligence is associated with better mental health.
The Indian tradition advocates detachment, impulse control and transcendence

as ways of dealing with stress and suffering, minimizing the effects of failure,
and achieving emotional stability. Thus, there exists a close relationship
between spirituality, emotionality and mental health.
References
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Abdullah, F. (2012). Teaching Islamic ethics and ethical training: Bencfitting from
emotional and spiritual intelligence. International Journal of Humanities and
Social Science. 2(3),
Allen, R. S., et al (2008). Religiousness/spirituality and mental health among older

male inmates. Journal of Gerontological Society of America, 48(5), 692-697.
Amram, Y. & Dryer, D. C. (2007). Development and Preliminary Validation

of the Integrated Spiritual Intelligence Scale (ISIS). Institute of Transpersonal
Psychology, Palo Alto, C A.
Astral Travel, Psychic Abilities, Lucid Dreaming, and Spirituality (2013). What
are spiritual Intelligence and its dimensions? How can we develop our spiritual
intelligence? Article from aificlesbase.com
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accountid=37714
The Influence of Spiritual Intelligence, Leadership, and

Organizational Culture on Organizational Citizenship
Behavior and Employees Performance (A Study on
Islamic Banks in Makassar, South Sulawesi Province,
Indonesia)
M, H M Muhdar; Muis, Mahlia; Yusuf, Ria Mardiana; Hamid, Nurjannah. The
International Journal of Business & Management 2.10 (Oct 2014): 297-314.
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intelligence on OCB; (2) the influence of leadership on OCB; (3)the influence of
organizational culture on OCB; (4) the influence of spiritual intelligence on
employee performance; (5) the influence of leadership on employee performance;
(6) the influence of organizational culture on employee performance;
(7) the influence of OCB on employee performance; and (8) the influence
of spiritual intelligence, leadership, organizational culture on employee
performance through employee's OCB. The population included all employees of
Islamic Bank in Makassar City. There were 178 samples determined by using
Slovin formula. The samples were selected in two stages: proportional and
purposive sampling. Thedata were analyzed by using Structural Equations
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Abstract:
intelligence on OCB; (2) the influence of leadership on OCB; (3)the influence of
organizational culture on OCB; (4) the influence of spiritual intelligence on
employee performance; (5) the influence of leadership on employee performance;
(6) the influence of organizational culture on employee performance;
(7) the influence of OCB on employee performance; and (8) the influence
performance through employee's OCB. The population included all employees of
Islamic Bank in Makassar City. There were 178 samples determined by using
Slovin formula. The samples were selected in two stages: proportional and
purposive sampling. Thedata were analyzed by using Structural Equations
Keywords: organizational citizenship behavior, employee performance, spiritual

intelligence, leadership, organizational culture
1. Introduction
One of the global strategic issues in human resource management is gaining

attention these days is extra-role behavior commonly called organizational
citizenship behavior (OCB). According to Organ (1988), OCB is defined as
individual behavior that is discretionary not directly or explicitly recognized
by the formal reward system, and in the aggregate will encourage organizations
function more effectively. Organ Furthermore said that OCB is a company
employee behavior that is intended to improve the effectiveness of corporate
performance without neglecting the individual employee productivity goals.
Katz identified three employee behaviors that are important to the effectiveness
of the organization, which is to enter and stay in theorganization as an employee;
perform specific roles as required; and tied in innovative activities and
spontaneous or unplanned that is outside the role played by (Konovsky & Pugh,
1994). The third behavior is called with the OCB is behavior that is not directly or
explicitly not to be in the formal system and the awarding organization. Such
behavior is considered important because it is not defined by default, but
influential in assessing the performance and effectiveness of the organization
(Podsakoff & MacKenzie, 1997).
Employees who have OCB will have a high loyalty to the organization where he
works, and by itself will feel comfortable and safe onthe job. OCB-oriented
behavior and the expected behavior reflects internalized values. The nature
of the OCB is pragmatic that can be applied to the management
of the organization, particularly with regard to human resources. (Celnar, 1999;
Farth et al., 1997; Folger & Skarlicky, 1999; Maekenzie et al., 1998; Moorman et
al., 1998; Shapiro & Kirkman, 1999; Dent & Glover, 1999). Organizations will not
work properly or can not survive without any member who acts as a good
citizenship (Markoezy & Xin, 2004). Because OCB has a number of consequences
such as rising income levels, customer satisfaction, service quality, and
profitability (Bolino, 1999). However, some researchers are still looking
at the other side of the OCB as a consequence of inhibiting the progress of an
individual's career (Bergeron, 2005) and increase the level of stress and work-
family conflict (Bolino & Turnley, 2003). In addition, for the work rigid and should
always follow safety procedures to work, the OCB is not appropriate to be
applied (Hunt, 2002). In spite of all these positive or negative consequences,
OCB still able to contribute to the achievement of organizational effectiveness
and performance. As stated by Robbins and Judge (2008), that the organization
has employees who have a good OCB, will have a better performance than other
organizations. In regard to research, OCB can be implemented in 5 forms of
behavior, namely: altruism, sportsmanship, coutesy, civic virtue,
conscientiousness.
Organ believe that OCB has a critical value for survival. He carefully shows that
OCB can maximize the efficiency and productivity ofthe staff
and the organization, which in turn will lead to the effective functioning
of the organization (Rajabipour, 2010; Doostar et al., 2012). OCB
phenomenon in relation to performance, has also been studied empirically,
among others, by Khazaei et al., (2011); Rastgar et al. (2012); Mardiana et al.,
(2012); Harwiki (2013), found no significant relationship between OCB and
performance. Khazaei et al., (2011) found partial OCB components significantly
associated with performance. Performance is the use of resources effectively
and efficiently to achieve results (Evan, 2006).
The importance of OCB as one of the factors that play an important

role in improving the performance of employees and organizations
make the practitioners and academics looking for new constructs, which are
crucial influence OCB. Current topics considered by sociologists and
psychologists are spiritual intelligence. Discussions Spiritual intelligence is
considered as region of individuals and organizations and it is also incorporated
into the territory of psychological and other humanities such as management
(Sagharvani 2010). Spirituality is the main part that is often overlooked in human
organization systems. Spirituality is defined as a high level of awareness that
has the willingness to communicate with the concept of the supernatural
(Pourkiani et al., 2010). People with high spiritual intelligence is a person in a
state of consciousness experience and use of intellectual resources to solve
problems and reflected the nature of humility, forgiveness, gratitude and
sympathy (Nadaf, 2010). Spirituality lift people understand the issues and will
lead them to the proper function (Vares et al., 2009). Spiritual
intelligence according to Zohar and Marshall (2002) is the intelligence to deal
with the issue of the meaning or value, namely the behavior and intelligence to
put our lives in the context of a broader meaning and rich, the intelligence to
assess that person's actions or way of life is more meaningful than
others. Spiritual intelligence is the adaptive use of spiritual information to
facilitate everyday problem solving for the achievement of goals (Emmons, 2000);
associated with the inner life of mind and spirit (Vaughn, 2002; Chin et al., 2011);
individual's ability to act with wisdom and compassion while maintaining inner
and outer peace, regardless of the situation. (Wigglesworth, 2002; Susan et al.,
2011).
In recent years, two variables that have a potential role to be

considered in commercial discussions are spirituality and OCB. Empirically,
several research suggests a positive relationship between spiritual
intelligence with OCB (Doostar et al., 2012, Rastgar et al., 2012, Rashvand and
Bahrevar, 2013) and employee performance (Muttaqiyathun, 2010; Sugiyanto &
Sutanto, 2010; Rastgar et al., 2012). Doostar et al., (2012), explains that every
personal meaning production (PMP), transcendental awareness (TA) and
Conscious state expansion (CSA) related to OCB. This component according
Doostar, et. al. which makes employees look for meaningful work and create a
favorable working environment to encourage creativity and talent to develop
oneself. Similarly Rastgar et al., (2012) explains that the organization managers
have to prepare theright atmosphere and increase the workplace spirituality if he
wanted to involve employees OCB. Lastly, Rashvand and Bahrevar (2013),
explains that intelligent people of the spirituality will be involved in extra-role
behavior.
In addition to spiritual intelligence that may affect OCB and employee

performance is leadership. Leadership is defined as a process and not a position.
(Hughes et al., 1996). Leadership is a process whereby an individual influences
other organizational members to work together to achieve organizational goals
(Gibson, 1996). While the leadership in the perspective of the Qur'an is defined by
four main characteristics: piety, ethics, humanity and balance; placed
as the core ethics of business or economic system. According Beekun and
Badawi, the main focus of the leaders must do good deeds to earn God's
acceptance and that the Islamic leadership is concerned about the trust
(Beekun & Badawi, 1999, in Suliman & Al Obaidhil, 2013). Therefore, the role of
leadership is huge for thecompany's success in achieving its objectives. From
them emerged new ideas and innovative in the development of the company.
That is why, leaders tend to use the particular ways in which he
considers the most effective, commonly known as leadership style (Yulk, 1998).
Leadership style into the spotlight today is transformational and transactional
leadership initiated by Burns (1978) and Bass (1985) which was later refined by
Bernard M. Bass and Bruce J. Avolio. Transformational leadership according to
Bass (1985) is to motivate followers to do more than expected, with (a)
increasing the level of understanding of the followers of the usefulness and value
of detailed objectives and ideal, (b) make the followers beat their own interests
for the sake of the team or organization, and (c) moving the follower to
meet the needs of the higher levels. While transactional leadership according to
Burns (1978) is therelationship between the leader and subordinates is based on
a series of bargaining activity between the two. Both of these leadership
styles, in conjunction with the OCB and employee performance,
by the researchers give different results depending.
Empirical studies show that one of the factors that influence OCB is positively
transformational leadership (Budiyanto and Oetomo, 2011; Saeed et al., 2012; and
Zacher et al., 2013) and transactional leadership (Podsakoff et al., 1990, Suliman
& Al-Obaidi, 2013). Whilethe link between leadership and employee performance
according to (Maulizar et al., 2012, Piccolo & Colcuitt, 2006 and Setyaningdyah et
al., 2013), there is a positive relationship. Different things that are found by
Logomarsino and Cardona (2003); Maharani et al., (2013) that transformational
leadership has no significant effect on OCB. The phenomenon of the results of
this study, provide information that the pros and cons of the relationship
between leadership and OCB is still debatable, and that is why this construct be
interesting to study.
Another factor was the focus of the study that may affect OCB and performance
of employees in addition to spiritual intelligenceand leadership is organizational
culture. Understanding the concept of organizational culture is not an easy
thing. The absence of consensus on the concept of organizational culture has
caused some understanding of the varied and controversial. Linda Smircich
(1983) in Sopiah (2008) says that there are two camps with regard to
organizational culture. The first stronghold of the view that "the organization is a
culture." And the second camp argued that the "organization has culture." First
camps assume that organizational culture is the result of culture. Therefore this
stream emphasizes the importance of descriptive explanation on an
organization. Instead, it provides a stream of the second factor contributing
to the emphasis on culture in organizations and their implications
for the organization, for example by performing managerial approach.
Not ignore the cultural debate about the above, this study attempts to
understand the culture through the organization cultural theory approach of
advanced by Edgar H. Schein. According to him, the organizational culture refers
to a system of shared meaning, shared by members that
distinguishes the organization to another organization. This concept rests
on the basic understanding ofthe culture that is a pattern of basic assumptions
invented, discovered or developed by a given group as learning to
overcome theproblem of adaptation and internal integration ekstrenal authorized
and implemented (Schein, 1992). Organizational culture representsthe character
of an organization, who directs day-to-day employee in relation to work and make
employees guidelines on how to behave and communicate in the organization, as
well as guiding how the company hierarchy is built (Ribiere and Sitar, 2003; Shu-
Mei Tseng, 2010). Empirical studies show that organizational culture is positively
correlated with OCB (Erkutlu, 2010; Mohanty et al 2012; Hutahayan, et al, 2013;
Harwiki, 2013) and employee performance (Koesmono, 2011; Harwiki, 2013;
Shahzad et al., 2013). Hutahayan et al., (2013), explains that the value of higher
organizational culture will lead to higher OCB. Organizational culture
is the better looks of increased innovation, stability, respect, results orientation,
attention to detail, team orientation, and competitive aggressiveness will lead to
better OCB. The impact of the improvement will bring OCB altruism,
consciousness, sportsmanship, courtesy and civic virtue employees high.
Similarly Harwiki (2013), explains that the higher the organizational culture can
lead to the onset of peak OCB. Therefore, the organizational culture must evolve
to support the force employees to help others as a good cooperation. Harwiki
further explained that the higher organizational culture will lead to a value higher
employee performance as well. Shahzad et al., (2013) explains that a strong
culture within the organization aims to enhance the commitment of employees to
The phenomenon of spiritual intelligence, leadership, and organizational culture

that has been described above, is believed to affectthe formation of OCB
employees and impact on employee performance of improvement at every level
of the organization, including Islamic Bank in Makassar. This research study, it is
very relevant and important to be applied in Islamic Banks, the main spiritual
intelligence and OCB. Spiritual intelligence will develop well when supported
Islamic values are strong, as well as OCB, in theory relevant to the values that
are taught in Islam that the values of sincerity, Taawun, Ukhwah, Mujahadah.
Efforts to improve theperformance of the employee's Islamic banks, of course,
will be strongly influenced by the behavior of its employees. Various views and
efforts have been implemented to improve the employees performance of Islamic
Bank, but in essence it is believed that it will not be separated and must begin
with an attempt to establish a consistent spiritual intelligence. To
see the influence of spiritual intelligence, leadership, organizational culture on
OCB and employee performance analysis is carried out on Islamic
Banks inMakassar city. Islamic banking was chosen as the research study,
because of Islamic Banking is the Islamic organization in thepractice and
management activities applying the principles of sharia requirements
with spiritual values. Milliman et. al. (2003) statedspiritual values historically
derived from religious values.
Based on the above, an issue of concern: Is the spiritual intelligence a

significant positive effect on OCB? Is the leadership a significant positive
influence on OCB? Is the organizational culture a significant positive influence
on OCB? Is the spiritual intelligencea significant positive influence on employee
performance? Is the leadership a significant positive influence on employee
performance? Is the organizational culture a significant positive influence on
employee performance? Is the OCB a significant positive influence on employee
performance? Is the spiritual intelligence, leadership, and organizational culture
a significant positive influence on employee performance through OCB variable
of Islamic Banks in Makassar? With regard to the formulation of this problem,
this study aims to find out and analyze: the influence of spiritual intelligence on
OCB; the influence of leadership on OCB;the influence of organizational culture
on OCB; the influence of spiritual intelligence on employee
performance; the influence of leadership on employee
performance; the influence of organizational culture on employee
performance; the influence of OCB on employee performance; and the influence
performance through employee's OCB.
2. Literature Review
2.1. Organizational Citizenship Behavior (OCB)
One of the most studied topics in organizational behavior research in recent

years is the OCB. The concept was introduced by Bateman & Organ in the 1980s
and the latter enhanced and strengthened by a number of researchers such as
Podsakoff and Mackenzie et.al, Jahangir et, al, and Rasgar, et al, and others.
Organ (1988) defines OCB as behavior that is discretionary, not directly or
explicitly recognized by the formal reward system and that in the aggregate
increases the effective functioning of the organization. According Schnake
(1991), pro-social behavior such as ethics help new employees to
understand the internal workings of theorganization, helping colleagues finish
their work, attend meetings and volunteer to do things more than the recipe
work. This behavior is a behavior that can be associated with OCB (Rastgar et
al., 2012). Typically, employees are often involved in OCB may not always be top
performers, but they are the ones who are known 'extra work' or work above and
beyond the role of' the minimum effort required to do the job just satisfactory.
Organizations will benefit from a boost employee to engage in OCB, because it
has been proven to increase productivity, efficiency and customer satisfaction,
and reduce costs and turnover rates and absenteeism (Podsakoff et al., 2009).
Although OCB is a spontaneous initiative taken by the employee, OCB can be
promoted in the workplace through employee motivation, as well as giving
them the opportunity to display OCB; ie creating a work environment that not
only allows, butthe circumstances are conducive to support OCB. Therefore
management should be educated about the OCB, and consider having OCB
included in the performance evaluation in order to actively encourage among
employees (Podsakoff, et al, 2009).
Researchers have different views on the dimensions of OCB. Organ (1988),

put the five dimensions of OCB, namely: altruism, courtesy, conscientiousness,
civic virtue, and sportsmanship. Smith, et al, (1983) conceptualize OCB into two
dimensions, namely, altruism and generalized compliance. Furthermore, Organ
(1990) include two additional dimensions: peacekeeping and cheerleading.
Graham (1991) in his study, putting three dimensions of OCB, namely
organizational obedience, organization commitment and organization
participation. Based on the taxonomy of OCB dimensions of Organ (1988),
Williams and Anderson (1991) proposed the concept of OCB into two parts,
namely OCB-I (behavior directed at an individual, which consists of altruism and
courtesy) and OCB-O (directed behavior organization, which consists of
conscientiousness, civic virtue, sportsmanship). Oplatka (2006), proposed seven
dimensions of OCB is helping, sportsmanship, organizational loyalty,
organizational compliance, individual initiative, civic virtue and self-development
(see Yaday & Punia, 2013; Chahal & Mehta, 2010). However, the dimensions of
which are generally covered by theresearchers are the five dimensions proposed
by the organ, 1988, as used Padsakoff et al., (1990), namely: Altruism,
Conscientiousness, Sportsmanship, and Courtesy civic virtue. Altruism exhibit
behaviors that directly aimed at helping certain people. conscientiousness
exhibit behaviors that provide a role far beyond the minimum level required.
Demonstrate sportsmanship behavior involved when a person receives
frustration without complaint. Courtesy exhibit behaviors take action to
prevent the problem from that obtained by respecting the wishes and desires of
others. Civic Virtue shows behavior that is designed to improve the behavior of a
person's participation and support of the organization as a whole (Rashvand &
Bahrevar, 2013).
2.2. Performance
Theory of performance according to Evan (2006) is the use of resources

effectively and efficiently to achieve results. Effectiveness is defined as the level
of results. These results are also referred to as achievements or level of success.
While efficiency is defined asthe ratio of output (outcome) with input (O/I). It
illustrates the cost per activity to achieve a given outcome. Efficiency
is the ratio of resources used (inputs) to achieve (outcomes or outputs), or O/I
(Evan, 2006). Achieved by means of performance results of one's effort with his
abilities in certain circumstances. Thus performance is result of relationship
between effort, ability, and perceptual tasks charged (Timpe, 2002). James
Griffin (2004) states the total performance is one of a collection of work within
worker. Amongthe most common theory accepted performance comes
from the work of John P. Campbell, (1990). From a psychological perspective,
Campbell describes job performance as an individual level variable. That
is, the performance is something that is done one person (Restgar et al., 2012).
Job Performance consists of behaviors that people do in their jobs that are
relevant to the goals of theorganization. Campbell et al (1993) explains that job
performance is not a consequence of the behavior, but the behavior
itself. Inother words, the performance consists of behaviors that employees can
actually be involved in it that can be observed (Restgar et al., 2012). Yadap and
Punja (2013) by quoting James Griffin (2004) states that performance is one of a
total collection of work on the job. Thus, the performance can also be interpreted
as the results achieved by the efforts of a person with the ability in certain
circumstances. Armstrong (2004), the performance can be measured through: (1)
quantity of work; (2) The quality of the work; (3) Timeliness. Mathis and Jackson
(2006), the elements of performance are generally composed of five elements:
(1) the quality of theresults; (2) the quantity of outcomes; (3) timeliness; (4)
presence; and (5) the ability to work together. Becker, et.al, (1996), in a study
using six performance indicators, namely: (1) completing the work in a timely
and effective manner, (2) perform high-quality work, (3) completing tasks in a
satisfactory manner, (4) the quality of work, (5) the quantity of work, and (6)
overall performance. Then he perfected it into: (1) the quality of work,
(2) the quantity of work, (3) attitude, (4) cooperation, (5) communication, and
(6) the overall performance. While according Wirawan (2009) one
of the performance indicators is a personal trait that has to do with work.
Someone has a lot of private properties inborn and acquired as an adult of
experience in the job. Personal nature that assessed only thepersonal nature
relating to the job, such as: appearance, attitude towards work, honest,
intelligent, creativity and so on.
2.3. Spiritual Intelligence
Attention spiritual intelligence on the meaning and value of life that

directs the activities and behavior in the context of a richer (Rastgar et al.,
2012). Spiritual intelligence involves a set of capabilities that
utilize spiritual resources (Emmons, 1999, 2000a, 2000b)in a manner similar to
emotional intelligence, which defines a set of capabilities that utilize resources
and emotional information (Mayer et al., 2004). Just as emotional intelligence is
not the same as emotionality, spiritual intelligence is not the same as
spirituality. While spirituality refers to the individual search for, and the elements
of the experience, which is sacred, meaning, higher consciousness, and
transcendence (Elkins et al., 1988; Friedman & MacDonald, 2002), spiritual
intelligence placing greater emphasisthe ability of interest in spiritual themes
such as for predicting the function and adaptation and to produce valuable
products or outcomes (Emmons, 1999, 2000a, 2000b). Therefore, spiritual
intelligence of combining of spirituality construction
and intelligenceinto the new construct of spiritual intelligence. According to
Zohar and Marshall (2002) spiritual intelligence is the intelligence to deal
with the issue of the meaning or value, the behavior and intelligence to put our
lives in the context of a broader meaning and rich, the intelligence to assess that
person's actions or way of life is more meaningful than others. King and DeCicco
(2009) spiritual intelligence researcher from Trent University in Peterborough,
Ontario, Canada has defined spiritual intelligence as a mental capacity that is
rooted in the non-material aspects of the transcendence of the facts and
reality, in a statement, that spiritual intelligence is defined as a set of
intellectual capacities that contribute to the awareness, integration, and
application of adaptive nonmaterial and transcendent aspects of the existence
of a person who directs the results of such profound existential reflections,
increase insignificance, recognition of the transcendent self, and mastery
of spiritual condition.
Some research, the dimension that is often used as a measure of spiritual

intelligence is among the seven dimensions introduced by Wolman (Rashvand &
Bahrevar, 2013), namely: (1) Divinity: refers to the sense of the divine source of
energy or phenomena. (2). Mindfulness: refers to the physical processes such as
eating, exercise, etc. (3). Extra-sensory perception: Sixth sense refers
to thepeople. (4). Community: refers to a social activity. (5). Intellect: refers to
read and talk about spiritual subjects. (6). Trauma: refers tothe illness and death
of our loved ones. (7). Spirituality child: refers to the spiritual experience of
childhood. Emmons (2000a) proposed five components to spiritual intelligence:
(a) the ability to utilize spiritual resources to solve the problem, (b) the ability to
enter a state of high consciousness, (c) the ability to invest everyday activities
and is associated with a sense of sacred, (d) thecapacity for transcendence of
physical and material, and (e) the ability to be virtuous. While it, the model is
formulated King & DeCicco, (2009) to measure spiritual intelligence are: first,
Critical Existential Thinking (CET). This component involves the ability to
critically reflect upon the meaning, purpose, and existential issues or other
metaphysical (eg, reality, the universe, space, time, death). Secondly, Personal
Meaning Production (PMP). This component is defined as the ability to construct
personal meaning and purposein all the physical and mental experience,
including the ability to create and control life goals. As existential thinking,
personal meaning is often described as a component of spirituality requires
consideration in the model of spiritual intelligence. Third, Transcendental
Awareness (TA). This component involves the ability to see the transcendent
dimension of the self (ie, transcendent self), of others, and of the physical world
(eg, non-materialism, interconnectedness) for normal, to build a state of
consciousness. Fourth, Conscious state expansion (CSE). the ability to enter a
higher level of consciousness; achieve an understanding of pure consciousness,
cosmic, unity, to oneness; for example, through contemplation, meditation,
prayer, ritual of worship.
2.4. Leadership
Leadership is a process where an individual influences a group to achieve a

common goal (Northouse, 2013). This understanding is sharpened by Dubrin that
leadership is the ability to instill confidence and the support of members
of the organization to achieve organizational goals (Dubrin, A. J, 2001). Stogdill
(Bertocci, 2009) in his book Handbook of Leadership, defines leadership as:. . .
interaction between members or groups. Leaders are agents of change, those
who act affects other people more than other people's actions affect them.
Leadership occurs when one group member modifies the motivation or
competencies of others in the group. Thus, by definition Stodgill, leadership
involves the use of influence. It also implies that the impersonal relationships
can involve leadership. This definition emphasizes the importance Stodgill
become agents of change capable of affecting the behavior and performance of
followers. Researchers James MacGregor Burns's leadership in 1978 wrote a
book called Leadership. In the book thewinner of the pulitzer prizes this, Burns
make important differences between the two types of leadership orientation:
transformational and transactional. The difference seems to be simple. Some
leaders of the "transact" with his followers to get things done, set expectations
and goals and to recognize and reward when the task is completed. Transactions
are usually based on the satisfaction of personal interests and the interests of
his leader.
Transactional leadership applying a process of economic exchange is carried out

between leaders and subordinates. In thetransactions can talk about a way,
quality of the work, reward system, and patterns of supervision.
Therefore, the theory of transactional leadership intrinsically discuss reward
systems, patterns, and the nature supervision for subordinates. Transactional
leadership involves contingent reinforcement. Followers are motivated by
promises, praise, and reward leaders or, they are corrected by negative feedback,
reprimands, threats, or disciplinary action. The leaders react to
whether the followers to do what the leader and follower have
"the transaction". In both contingent reward leader behavior makes the task or
they can consult with followers about what to do in exchange for gifts and
implicit or explicit resource allocation desired. When the leader is involved in
the management-by-exception active, they monitor the performance of followers
and correct errors followers. When the leader is involved in themanagement-by-
exception passive, they wait passively to errors followers who then called to be
given attention before taking corrective action with negative feedback or
reprimand. In addition to the two patterns, there is also a pattern of non-control
transactions that are not binding but subordinates carry out their duties
freely. The leader is only a symbol. This pattern is reflected in the leadership
relationship aspect of laissez-faire (Bass and Steidlmeier, 2006).
Transformational leadership according to Burns is theopposite of transactional
leadership. Transformational leaders engage followers not just to
get the achievement of something that has meaning, as a visionary change
agent, but also to raise their morale to become leaders themselves (Avolio et al.,
2004). Transformational leaders, on the other hand, is to stimulate and inspire
followers to achieve extraordinary results and, in the process, develop their own
leadership skills. Transformational leaders help followers grow and develop into a
leader by responding to the needs of followers by empowering them and by
aligning the goals and objectives of the followers, leaders, groups, and larger
organizations. Much evidence suggests that transformational leadership can
move followers to exceed expected performance, as well as causing high levels
of satisfaction and commitment to the group and the organization of followers
(Bass, 1985, 1998a in Bass and Reggio, 2006). Bass defines transformational
leadership as "transformational leadership is a term of the leader's effect on
followers". Bass (1990) and Shamir, House, and Arthur (1993) asserts that leaders
transform followers followers by raising awareness of the value, results of
operations, the importance of the completion of the task, the meaning of work,
and morale purposes. Increasing awareness of one's followers need leaders who
have vision, self-confidence, independence, and strength within themselves. To
achieve a particular vision of a transformational leader encourages subordinates
to (1) self-importance to the organization; (2) a commitment to a shared vision;
(3) expand and improve its needs.
2.5. Organizational Culture

Pratt and Beaulieu, (1992) organizational culture is perceived values shared by
members of an organization (organizational subunits) are expressed in terms of
attitude in organizational behavior. Study of organizational culture Schein (1999)
states that organizational culture is "a pattern of basic Assumptions that a given
group has external adaptation and internal integration, and that have worked
well enough to be Considered valid, and therefore, to perceive, think, and
feel in relation to Reviews those problems. " The definition proposed by Luthans
(1998), that organizational culture is the norms and values that
guide the behavior of members of theorganization. Each member will
behave in accordance with the prevailing culture, in order to be accepted
by the environment. Hopstede (Deresky, 2000), defines organizational culture as
a whole pattern of thought, feeling and action from a social group that
distinguishes with other social groups. Culture within the organization in
the beginning can be traced back as early as 1930 by Hawthorne (Warner & Low,
1947) in the Western Electric Company in Chicago, Illinois. Since the 1980s
organizational culture has become very visible in organizational research. A
recent focus on the subject of the emergence of an attempt to explain
why the US companies that have difficulty competing with organizations from
countries with very different cultures, especially Japan. (Schein, 1990). From this
line of research established that national culture can not explain
all the differences. Instead researchers determinedthe need to distinguish
between organizations in society, particularly in relation to organizational
performance and effectiveness (Ouchi, 1983). Organizational culture has long
been considered as a determinant of organizational effectiveness (Deal &
Kennedy, 1982; Peters & Waterman, 1982; Schein, 1992; Ouchi, 1983). Some
exceptions have emerged, including influential work by Kotter and Heskett
(1992), who found a correlation between the index culture "strong" (ie,,
consistent values clearly identified) and long-term organizational
performance. In addition, research conducted by Denison et al., (1995) have
given insight and have demonstrated an empirical relationship between culture
and organizational performance in a variety of contexts, using a variety of
performance criteria. Many researchers have identified a relationship between
organizational culture, organizational performance and change (Deal & Kennedy,
1982; Peters & Waterman, 1982; Ouchi, 1983).
Researchers think that increase, maintain or change the organizational culture
helps in making the organization more competitive and help revitalize declining
organization. However, organizational culture is still at a very controversial area
of research between research organizations (Quinn & Spreitzer, 1991). Cultural
history has been shaped and embedded within an organization and as a result
are difficult to change (Atchison, 2002; Drucker, 1995; Hofstede et al, 1990;.
Narine & Persaud, 2003; Taylor, 2003). Culture affects communication skills and
decision-making processes of the organization's members and
affect the credibility (Cooke & Rousseau, 1988; Kowalezyk & Pawlish, 2002;
Mycek, 2000). Cultural organizations also establish the level of socialization and
organizational learning (Cooke & Rousseau, 1988). Kowalczyk & Pawlish (2002)
correlation of cultural importance to competitive advantage, the ability to adapt,
and the level of organizational innovation.
In the context of Islamic organizations, it is very important and it should be

realized that a good organization with good leadership, must be accompanied
and instilled with the values of each element of the organization is believed by
both superiors and subordinates. Similarly, the Islamic management. Naturally
values is Islam. Hafidhuddin & Tanjung (2003) in his book "Sharia
management in practice", describes the foreign cultures in relation to the work
culture of Islam. Foreign culture is not always negative and not always positive.
Foreign culture to be adopted by the record is in line with Islam. Cultural
appreciation for the time and accuracy to meet the promise, always regarded as
western culture, but it is part of Islamic teachings. The work culture is a
manifestation of Islamic Institutions work culture exemplified by the Prophet,
peace be upon him by Hafidhuddin and Tanjung (2003) termed the culture "SIFAT"
which stands Siddiq (Integrity), Istiqamah (Consistency), fathanah (professional),
Amanah (responsibility) and Tablig (communication).
2.6. The Relationship of Spiritual Intelligence, Leadership, Organizational Culture

with OCB and Employee Performance
Organizational citizenship behavior, initially conceptualized as an extra-role

behaviors that are valued by the organization but not explicitly recognized
by the formal reward system (Organ, 1988), and leader-member exchange (Graen
& Scandura, 1987), has much to offer to the effective functioning of of new forms
of organization. Katz identified three employee behaviors that are important
to theeffectiveness of the organization, which is to enter and stay in
the organization as an employee; perform specific roles as required; and
tied in innovative activities and spontaneous or unplanned that is
outside the role played by (Konovsky & Pugh, 1994). The third behavior is called
with the OCB is behavior that is not directly or explicitly not to be in the formal
system and the awarding organization. Such behavior is considered important
because it is not defined by default, but influential in assessing the performance
and effectiveness of the organization (Podsakoff & MacKenzie, 1997). In beberpa
research, including Khazaei et al., (2011) showed that there is a significant
relationship between OCB components, and performance. This relationship was
partially significantly between all components of OCB (conscientiousness,
altruism, citizenship virtue, generosity, respect) and all the performance indices
(job performance behaviors, development). However, conscientiousness and
altruism components have the greatest relationship with performance. Robbins
and Judge (2008), that the organization has employees who have a good OCB,
will have a better performance than other organizations. Similarly findings
Rastgar et al., (2012) found a significant positive effect of OCB on employee
performance. When employees work harder than ever (extra-role behavior), work
performance will also increase. Empirical evidence previously found that OCB
has a significant impact on the assessment of managerial performance and
managerial decisions (Allen & Rush, 1998; Conway, 1999; Kiker & Motowidlo,
1999; Lowery & Krilowicz, 1994; MacKenzie, Podsakoff, & Fetter, 1991, 1993;
MacKenzie, Podsakoff, and Paine, 1999; Motowidlo & Van Scotter, 1994; Rotundo
& Sacket, 2002; Werner, 1994).
The position of spiritual intelligence in shaping the behavior of OCB and

performance of employees is very important because it contains some aspects
of spiritual intelligence which is characteristic of high spiritual intelligence,
namely: welcoming attitude, proximity, curiosity, creativity, construction, self-
control, and religious. This intelligence is that we use not only to
know the existing values, but also to creatively find new values. (Zohar &
Marshall 2002). Meanwhile, the issue of measurement of spiritual intelligencehas
yet to have a similarity among the researchers. King & DeCicco (2009) spiritual
intelligence researcher from Trent University inPeterborough, Ontario, Canada
has formulated four basic spiritual intelligence capabilities that can be used as
indicators of spiritual intelligence, namely: Critical Existential Thinking
(CET): the ability to understand the nature of existence as well as matters non-
existential things which are behind it; Personal Meaning Production
(PMP): the ability to interpret physical and mental experience, including
formulating the purpose of life; Transcendental Awareness (TA): the ability to
understand the transcendent dimension of self, others, and the physical
world in a non-materialistic understanding; Conscious State Expansion
(CSE): the ability to enter a higher level of consciousness; achieve an
understanding of pure consciousness, cosmic consciousness, unity, to oneness;
for example, through contemplation, meditation, prayer, ritual worship.
Behind the distinction used indicator of spiritual intelligence researchers, it is

empirically found the same results that a positive relationship between spiritual
intelligence with OCB (Rastgar et al., 2012, Doostar et al., 2012, Rashvand &
Bahrevar, 2013). Doostar et al., (2012), explains that every component of spiritual
intelligence as CET, PMP, TA, and CSA related to OCB. This component according
Doostar et al.,(2012) which makes employees look for meaningful work and
create a favorable working environment to encourage creativity and talent to
develop oneself. Similarly Rastgar et al., (2012) explains that the organization
managers have to prepare theright atmosphere and increase the spirituality in
the workplace where employees want to engage OCB behave. Lastly, Rashvand &
Bahrevar (2013), explains that the intelligent people who will be involved in the
spiritual extra-role behavior. SQ and performance Therelationship, theoretically
according to Tischler et al., (2002), that emotional intelligence and spiritual
intelligence will provide for one's achievements. This discovery is very important
as a basis for further research. This means that in addition to
emotional intelligenceis directly related to performance, spiritual intelligence is
also directly related to performance. McGhee and Grant, in the perspective of
socio-cultural factors that affect the achievement of spiritual
intelligence organization. This is caused by spiritualism at work will bring
improvements to the code of ethics and the person will also
affect the culture in a company. Based on the literature, McGhee and Grant
(2008) states that a person's spirituality will be marked with special
characteristics and life of self-transcendence, relationship (interconnectedness),
a sense of purpose and confidence is a major concern (Ultimate
Concern). The properties and life called regulative ideal. Regulative ideal of
moral values that will affect the spiritual essence. Moral values into the nature of
good (virtue) and practical wisdom. These values will also affect the climate or
culture of the company and will provide benefits for theachievement
of the organization (Hanafi, 2010). Other hand, according to Karakas (2010),
researchers such as Ashmos & Duchon, 2000; Garcia-Zamor, 2003; Giacalone &
Jurkiewicz, 2003; Fry, 2005 argue that spirituality can be used to
improve the performance ofthe organization; and research must demonstrate
spirituality spirituality linked to productivity and profitability. In some empirical
studies last five years, as Javanmard (2012), Malik et al., (2011), Pandey et al.,
(2009) showed an increase in performance/productivity as a result of
spirituality in the workplace. In addition, spirituality has been shown to reduce
stress, (Kumar & Pragadeeswaran, 2011), and lower depression (Miller et al.,
2012). Even the cynical with spiritual attributes perform better than the less
cynical.
There are four components of a higher order construct of transformational

leadership (Avolio, 1999; Bass, 1998; Bernard M. Bass, Bruce J. Avolio, Dong I.
Jung and Yair Berson, 2003; Burns, 1978 and Bass, 1985 in Piccolo & Colquitt,
2006) are as follows: theinfluence; Inspirational motivation; Intellectual
stimulation; and individualized consideration. While transactional leadership
components include management-by-exception active, management-by-exception
passive and laissez-faire aspects. (Bass and Steidlmeier, 2006). Several studies
today, including Setyaningdyah et al., (2013), one of the results of this study are
transactional leadership significantly affects the performance of employees.
Transactional leaders reward employees based on the goals to be achieved or
expected, employees will perform better in the organization. Leadership style
that can effectively contribute to theimprovement of performance when new
challenges arise. Have empirically demonstrated that transformational
leadership is positively related to perceptions, attitudes and performance (Zhu
et al., 2005 in Mahdinezhad et al., 2013). Research As-Sadeq & Khoury (2006)
which adopts the concept of transformational and transactional
leadership in efforts to study and explore the leadership styles usedin
the institutions of the Palestinian large-scale industry, transformational
leadership theory states that transformational leadership is a leadership style
that is most effective and efficient in any setting. Unfortunately, these findings
also indicate that the majority of Palestinian industry leader
utilizing the transactional leadership style, result, satisfaction, effectiveness,
and efficiency is very low. Research Maulizar et al., (2012), who conducted
research on the effect of transactional and transformational leadership on
employee performance. The findings are simultaneously both the leadership
styles have a significant effect on employee performance. And thedominant
influence than transactional leadership with transformational leadership. This
study also reinforces the findings Jimmieson & Zacher (2013); Saeed & Ahmad
(2012); Boerner et al., (2007); Piccolo & Colcuitt (2006) that the effect of
transformational leadership on OCB and employee performance. And
transformational leadership can improve employee performance through OCB
stimulation.
Culture has the full force, effect on individuals and performance even in the work
environment. Organizational culture represents thecharacter of an organization,
who directs day-to-day employee relations and employment guide them on how to
behave and communicate in the organization, as well as guiding
how the company hierarchy is built (Ribiere & Sitar, 2003; Shu-Mei Tseng, 2010).
Mohanty & Rath (2012) found that there is a positive correlation between
organizational culture and OCB in all organizations (Manufacturing, IT, Banking).
These results also show a significant degree of correlation between
organizational culture and OCB in the individual and the organization, and then
all the dimensions of organizational culture consists of beliefs and norms,
individual responsibility, structure, individual autonomy, tolerance of conflict,
support and risk tolerance has a positive correlation with all dimensions of OCB
consisting of altruism, sportsmanship, civic virtue, conscientiousness, and
courtesy. Similarly Harwiki (2013) study, which is one of the findings was a
positive influence on organizational culture and employee performance
OCB, the higher theorganizational culture, can lead to OCB and higher employee
performance. Several studies reinforce this research is Koeswono (2011);
Shahzad et al., (2013); Harwiki (2013), one of the findings was a significant effect
of organizational culture on employee performance. Awadh et al., (2013)
conducted a review of relevant studies the relationship between organizational
culture and performance. Theresult is organizational culture helps in
the internalization of a relationship together can lead to the effective
management of theorganization.
2.7. Hypothesis
Based on the Relationship Among the variables, than compiled the following
research hypothesis: H1: There is a significant positive effect of Spiritual
intelligence on organizational citizenship behavior (OCB) employees of Islamic
Banks in Makassar. H2: There is a significant positive effect of leadership on
organizational citizenship behavior (OCB) employees of Islamic
Banks in Makassar. H3: There is a significant positive effect of organizational
culture on organizational citizenship behavior (OCB) employees of Islamic
Banksin Makassar. H4: There is a significant positive effect of spiritual
intelligence on employee performance of Islamic Banks inMakassar. H5: There is
a significant positive effect of leadership on employee performance of Islamic
Banks in Makassar. H6: There is a significant positive effect of organizational
culture on employee performance of Islamic Banks in Makassar. H7: There is a
significant positive effect of organizational citizenship behavior (OCB) on
positive effect of Spiritual Intelligence, Leadership, and Cultural Organization is
a significant positive effect on employee performance through organizational
citizenship behavior (OCB) variable of Islamic Banks in Makassar.
3. Research Method
This research includes research explanations. Explanations are used to

test the research hypothesis between hypothesized variables.The study
population was all employees of Islamic Banks in Makassar which consists of
Muamalat Bank, BSM, BSB, BNI Syariah and BRI Syariah with a population of 322
employees. To create a representative sample, the formula used Slovin (Umar,
2000). Thus obtained samples totaling 178 employees, ie 23 level supervisors
and 155 staff/operational. The sampling technique used in this study was a
stratified random sampling method. Data was collected by distributing
questionnaires to 200 employees, which returns 183 and are processed only 178.
Interviews were also conducted to get a clearer picture of the condition
of the field.
Measurement of variables. There are 5 (five) variables used in this study

include spiritual intelligence, Leadership, Organizational Culture, OCB, and
performance. Spiritual intelligence is measured based on the proposed model
of spiritual intelligence King and DeCicco (2009) is Personal Meaning Production
(PMP); Transcendental Awareness (TA); Conscious State Expansion (CSE);
Existential and Critical Thinking (CET). Leadership is measured based
on the model of Bass & Avolio, 1994 is an ideal Influence, Inspirational
Motivation, Intellectual Stimulation, the individuals Confederation, reward
contingen, Active Control, Passive Control. Measured based on the concept of
organizational culture Hafidhuddin and Tanjung (2003), namely Shiddiq
(Integrity), Istiqamah (Consistency), Fathanah (Professional), Amanah
(Responsibility), and Tabliq (Communication). OCB is measured based on five
dimensions proposed Organ (1988), namely altruism, conscientiousness,
sportsmanship, courtesy, and civic virtue. While the performance is measured by
combining the indicators that have been used by Becker. et.al. 1996; Boerner,
et.al, 2007; Wirawan, 2009, the quality of work, quantity of work, punctuality,
initiative, cooperation, and personal characteristics associated with the job.
Each dimension of the indicator variable using a Likert scale ranging from 1
(strongly disagree) to 5 (strongly agree). Data analysis techniques in this study,
using Structural Equation Modeling (SEM) analysis through software analysis
moment of structures (AMOS. 21). The output of the analysis of the influence
values obtained directly and indirectly. In order to test the validity and reliability
of instruments tend to use the value of the correlation coefficient (r)
at the significance level of 5% or 0.05 and Cronbach's alpha coefficient.
4. Results
4.1. Characteristics of Respondents
Characteristics of respondents giving an overview of the respondents

surveyed. The majority of respondents in this study have been aged 23-30 years,
161 people or 90.45%. Characteristics of respondents by sex showed
that the majority of respondents in this study were male, 95 people, or 53.37%.
Characteristics of respondents by education shows that the majority of
respondents in this study were undergraduate S.1 154 people or 86.52%. Working
lives of the respondents indicate that the majority of respondents in this study
have a service life of more than 1-3 years, 112 people or 62.92%.
4.2. Instrument Validity and Reliability

Testing the validity and reliability of research instrument for each
variable, the results showed that all the correlation values of each indicator is
under 0.05 (significant). Overall, therefore, the indicator has a valid question.
While the Cronbach Alpha values obtained above 0.6 for all variables, so it can be
concluded that the research instrument can be expressed realibel.
4.3. SEM Analysis
Structural equation model established to examine latent causal relationships

between variables were tested by using SEM based on coverage with the AMOS
analysis tool. Here are the results of a structural equation model analysis of
SEM in the study after passingthe validity test, reliability test, ateliers
assumptions test, normality test and goodness of fit test.
The decision to answer the hypotheses about the influence among variables is
done by taking into account the value of critical ratio (CR) of each lane. A
variable is said to significantly affect other variables if the value of critical ratio
(CR) on the line formed> t table ( = 5%). Hypothesis test results can be
seen in table 1 as follows:
All models are hypothesized seven path, there are six significant paths
and the paths were not significant. The interpretation of Table 1 can be explained
as follows: (a) spiritual intelligence has a significant positive effect on OCB with
p = 0.011 < 0.05 with a coefficient value of 0.300, this coefficient indicates
that the better an employee spiritual intelligence of the OCB will get better
anyway. (b) leadership has a significant positive effect on OCB with p = 0.000 <
0.05 with a coefficient value of 0.473, this coefficient shows that good
leadership would make the better OCB. (c) the organization's culture has a
significant positive effect on OCB with p = 0.014 < 0.05 with a coefficient value
of 0.211, this coefficient indicates that the better the organizational culture
within an organization it will create a better OCB. (d) spiritual intelligence has no
significant positive effect on the performance of employees with p = 0.721> 0.05
with a coefficient value of 0.047, this coefficient indicates that one's spiritual
intelligence does not guarantee employees have good performance,
however spiritual intelligence indirect effect on employee performance. It means
should be mediated by OCB variable. This means that a person who has a
good spiritual intelligence will make OCB increased so that the impact on
employee performance improvement. (e) leadership has a significant positive
effect on the employees performance with p = 0.014 < 0.05 with a coefficient
value of 0.365, this coefficient indicates that the presence of a leader who
has the transactional and transformational leadership style will
make the employes performance that the better it. (f) organizational culture has
a significant positive effect on the employees performance with p = 0.004<0.05
with a coefficient value of 0.291, this coefficient indicates
that the better the organizational culture then the employees
performance the better it. (g) OCB organization has a significant positive effect
on the performance of employees with p = 0.000> 0.05 with a coefficient value of
0.943, this means that the better the OCB then the employee's performance will
be better.
Furthermore, in Table 2 shows the indirect effect is the effect of a variable to

another variable through intervening variables. As Table 2 shows that:
(a) the indirect effect of variables on the performance of the employee spiritual
intelligence through OCB is 0.283. This indicates that spiritual intelligence can
improve employee performance through improved employee OCB much as 0.283.
(b) theindirect effect of leadership on employee performance variables through
OCB is 0,446. This indicated that the leadership can improve employee
performance through improved employee OCB at 0,446. (c) the indirect effect
of the variable of organizational culture on employee performance through OCB
is 0.199. This indicated that organizational culture can improve employee
performance through improved employee OCB 0.199.
When the total effect of the three exogenous variables on the performance
of the employee concerned, it is clearly seen that thedominating influence of
leadership, followed by the influence of organizational culture, and the smallest
effect demonstrated byspiritual intelligence. This fact indicates
that the increase in the value of the employee's performance is dominated
by theleadership. Attention to Islamic Banks sector in Makassar city
is the business sector that balances product (money) with hospitality services
to the customers, the employees who follow the rules of behavior such as OCB
(Organ (1988) and and an important leadership play a role to form the OCB by
applying transformational and transactional at once (Bass, 1985)
5. Discussion and Conclusions
Empirical studies are consistent with this study are conducted by Doostar et al.,
(2012); Rastgar et al., (2012); Rashvand & Bahrevar (2013), which in principle to
say that there is a significant positive relationship between spiritual
intelligence and OCB. Doostar et al., (2012), reveals the relationship of each
Personal Meaning Production (PMP), Transcendental Awareness (TA) and
Conscious State Expansion (CSA) on Organizational Citizenship Behavior (OCB).
Therefore, according to Doostar, et. al. organizations are faced with a growing
employees who are looking for meaningful work and create a favorable working
environment to encourage creativity and talent to develop oneself. So on the one
hand, such a new approach, in which the development of the field and a working
environment that makes developing creativity and personal growth of employees.
On the other hand, the change and development of employees with external and
introspective approach to guiding employees in all functions and roles
organization. Organizational citizenship behavior is the result of an introspective
approach that connects a more spiritual environment. Rastgar, et. al. (2012)
explains that the organization managers have to prepare the right atmosphere
and increase the spirituality in the workplace where employees want to engage
OCB behave. When employees see thatthe right circumstances provided in
the workplace, they try harder than ever to achieve organizational goals.
Similarly, when employees engage in OCB behaviors, they will inherently
increase performance. Lastly, Rashvand & Bahrevar (2013), explains that that
intelligent people will spiritually involved in extra-role behavior.
To answer the problem formulation and hypothesis 2 can be observed

from the results of path analysis in Table 1 were obtained by
testing the structural models suggest that leadership has a positive and
significant influence on OCB. The results of this study showed good leadership
will make the better OCB. This finding is consistent with studies among others
Budiyanto and Oetomo (2011), Saeed et al., (2012), Zacher et al., (2013), which
says that transformational leadership positively and significantly correlated with
OCB. While Podsakoff et al., (1990), Suliman & Al-Obaidi (2013), transactional
leadership positively and significantly correlated with OCB. This means
that the findings of this study were to say that the leadership and significant
positive effect on OCB strengthen thefindings presented by the scientists above.
Budiyanto and Oetomo (2011), explains that the leadership variables which
include charisma, inspiration, intellectual stimulation, and individualized
attention is positively and significantly related to OCB. Saeed et al., (2012)
explained that transformational leaders encourage altruism, courtesy and
conscientiousness on employees. So it can improvethe behavior of the employee
OCB. Transformational leaders motivate followers to work beyond expectations
and significantly increase the display altruism and conscientiousness. Modern
leadership theories such as transformational leadership to provide answers
to the challenges of a competitive and innovation faced by the organization.
Transformational leaders can facilitate this change during the process, by
placing a value on the development of a vision by inspiring followers to pursue
that vision. As a result, organizations have begun to incorporate the philosophy
behind the model of transformational leadership in a management development
program. Similarly Sacher et al., (2013), managed to prove the assumption that
transformational leadership is built onthe theory of Bas (1985),
that the transformational leadership has positive and significant effect on OCB
and sales productivity. OCB is an indicator of employee business conduct, while
high sales productivity, as operationalized by selling behavior. Podsakoff et al
(Saeed et al.. 2012) the results of this study showed a significant relationship
between each of the factors of transformational leadership (including contingent
reward behavior) and OCB. Suliman & Al-Obaidi (2013), explains
that the subordinates showed submissive behavior help and behave when they
see a charismatic or transformational leader. In addition to transformational
leadership, transactional leadership and according to Suliman & Al-Obaidi (2013)
showed a significant relationship with OCB. Similarly Podsakoff et al., (1990),
Piliai et al., (1999), Mackenzie et al., (2001), which shows a direct relationship
between transactional leadership and OCB.

testing the structural model shows that organizational culture and a significant
positive effect on OCB. This suggests that organizational culture is one factor
that plays an important role in determining the low Tinggih an employee
OCB. The better theorganizational culture which is owned Islamic
Banks in Makassar, will encourage the good behavior of OCB an employee in
theorganization. Conversely, if the organizational culture is not good, OCB
employee behavior tends also not good. This finding is theoretically consistent
with the view that a strong corporate culture has a considerable influence
on the behavior of employees inthis regard OCB (Robbins, 1998). Strong
organizational culture as a vital trigger OCB (Organ, 1988). In a strong culture,
core values of an organization or company are very deeply held and especially to
all employees, the more employees who receive these values andthe greater
commitment to it, the stronger the corporate culture. This strong culture will
form the cohesiveness, loyalty, and commitment to the company that ultimately
OCB well formed. Empirical studies are consistent with this study are conducted
by Mohanty et al., (2012); Hutahayan et al., (2013); Harwiki (2013),
which in principle to say that the culture of the organization positively and
significantly correlated with OCB. Mohanty & Rath (2012) found that there is a
positive correlation between organizational culture and OCB in all organizations
(Manufacturing, IT, Banking). These results also show a significant degree of
correlation between organizational culture and individual OCB
within the organization and subsequently all the dimensions of organizational
culture has a positive correlation with all dimensions of OCB consisting of
altruism, sportsmanship, Civic virtue, Conscientiousness, and courtesy.
Hutahayan et al., (2013), found that organizational culture has a positive and
significant influence on OCB. Values higher organizational culture will lead to
higher OCB. The better the organizational culture as seen from the increased
innovation, stability, respect, results orientation, attention to detail, team
orientation, and competitive aggressiveness will lead to better OCB. The impact
of improvements in OCB will appear on high altruism, awareness, sportsmanship,
courtesy and civic virtue employees. Similarly Harwiki (2013) study, which is one
of the findings was a positive influence on the organizational culture of
OCB,the higher the organizational culture, can cause high OCB anyway.

testing the structural model indicates that spiritual intelligence is no significant
effect on the employees performance. These findings do not
support the hypothesis 4 Therefore, empirically, in contrast to Muttaqiyathun
(2010), Saragih (2009); Sugiyanto & Sutanto (2010) who found a significant effect
spiriutual intelligence with employee performance and Rastgar et al., (2012)
found that spirituality in the workplace has a significant positive effect on
organizational citizenship behavior and employees performance.
However, this study supports the finding that found by Dharmanegara et al.,
(2013) that the spiritual intelligence has no significant effect on employee
performance. The rejection of this hypothesis due to three things. First,
religiosity factor. The values of religiosity such as the OCB dimensions that are
highly relevant to Islamic values have not been connected to form employee
performance, consequently spiritual intelligence is not directly significant effect
on the employees performance of Islamic Banks in Makassar City. This
statement is relevant to Koenig et al., 2000, that religion is an organized system
of beliefs, practices, rituals and symbols designed (a) to facilitate closeness
to the sacred or transcendent (God, higher power, or ultimate truth / reality), and
(b) to foster an understanding of one's relationship and responsibility to
others in living together in a community. Spirituality is the personal quest for
understanding answers to key questions about life, about meaning, and about
relationship to the sacred or transcendent, which may (or may not) lead to or
arise from the development of religious rituals and the formation of communities
(Osman-Gani et al., 2012).
Second, The working period and employee age. The working period is still
relatively inexperienced dominated the working period 1-3 years of age is still
relatively easy ie age of 23-30 years (90.45%) is believed to have not
mengenyang ins and outs of employment problems in the world full of
competition and intrigue that has not lots of good intelligence level impaired
intellectual, emotional, orspiritual, or in other words the level of intellectual,
emotional intelligence and spiritual intelligence of employees remained stable
asthe causes that employee spiritual intelligence is not directly significant
effect on employee performance. It is relevant to a statement Emmons, 2000a;
Gackenbach, 1992;. Holmes et al, 1993;. Lehmann et al, 2001; Lovecky, 1998;
Piechowski, 1998, that increasedspiritual intelligence occurs with increasing age
and experience (King & DeCicco, 2009). The longer employees work on an
organization giving him the more opportunities to receive tasks that more
challenging, greater autonomy, flexibility work, the level of extrinsic rewards and
opportunities that higher positions or a higher position (Robbins, 2003). Lastly,
so that no effect significant directly is intelligence spiritual believed to be
highest levels of intelligence, used to generate the sense (meaning) and value.
Referring to the theory of motivation that was mentioned maslow, spiritual
intelligence is related to the self-actualization or fulfillment of the purpose of
life, which is the highest level of motivation. High spiritual intelligence is
characterized by the growth and transformation in a person, then continued on to
achieve a balanced life between career/ work and personal/family, as well as a
sense of joy and satisfaction that is realized by generating a positive
contribution to the surrounding environment. This fact is believed to have not
been fully felt by the employees, as a result of spiritual intelligence does not
significantly affect on employees performance of Islamic Banks in Makassar.

testing the structural model shows that the leadership have a significant effect
on employee performance. The results of this study are consistent with previous
studies conducted by Pradeep & Prabhu (2011) who found that transformational
leadership style, transactional, and laissez-faire are strongly correlated
with the performance of employees, only correlations with transactional
leadership style employee performance is lower than transformational. While
laissez-faire leadership style has a negative relationship with employee
performance. Similarly, research Locke (1997), who said that successful leaders
provide examples to engage symbolic behavior that tells the followers what is
expected of them, also informs what proper behavior. The findings of this study
strengthenthe study by Bass and Avolio (1993), that is known as transformational
leadership "crawl". The first effect of an ideal: a leader is a leader who is
admired by subordinates, both are inspirational motivation: the leader is able to
motivate subordinates to work with maximum capacity to achieve organizational
goals, the third is intellectual stimulation: the leader must be able to create new
ideas that will have an effect on the development of organization, and the fourth
is individualized consideration: the leader must be able to listen to and
meet the needs of subordinates, a leader in other words should not give full
attention to his subordinates. The same is noted by Maulizar et al., (2012) and
Setyaningdyah et al., (2013). Leadership significant effect on employee
performance. Transactional leadership is more dominant effect
than the transformational leadership. And transformational leadership can
improve employee performance through stimulation of the OCB (Maulizar et al.,
2012). Transactional leadership significantly affects the performance of
employees. Transactional leaders reward employees based on the goals to be
achieved or expected, employees will perform better in the organization
(Setyaningdyah et al., 2013).

testing the structural model shows that organizational culture and a significant
positive effect on employee performance. The results of this study are
consistent with previous studies conducted by Koesmono (2011); Harwiki (2013);
Fakhar Shahzad et al., (2013). Koesmono (2011) found that organizational culture
and a significant positive effect on employee performance. Based on these
findings he concluded that the organization culture as a social glue and
guidelines behavior was very needed by its existence on all parties can create
maximum performance for the company. Harwiki (2013), in his research found
that the direct effect of organizational culture on employee performance. He
further argued that the higher organizational culture will lead to a value higher
employee performance as well. Fakhar Shahzad et al., (2013) in his research
found that that organizational culture has a significant positive impact
on the employees performance. He explained that a strong culture
within the organization steered to enhance thecommitment of employees to
Where personal beliefs that are different from the values of the organization
when an employee is included in the organization.

testing the structural model indicates that OCB positive and significant effect on
employee performance. The results of this study are consistent with some
previous empirical studies, among others, Khazaei et al., (2011); Sugiyanto &
Sutanto (2010); Rastgar et al., (2012); Harwiki (2013); Maharani et al., (2013).
Khazaei et al., (2011) find a positive and significant relationship

between the OCB with employee performance. He explained that thetwo
components of performance such as technical performance (which
reflects the requirements and obligations), and performance of the content
(which reflects uncertain events, such as team working and protection). Both of
these components, not all of them relate directly to the performance of
citizenship. Describe the performance of citizenship behaviors that are not
directly connected with the activities of the task, but, for that reason, protection
of textures and environmental organizations, social and psychology that
became the basis of a facilitator to run the task. Sugiyanto & Sutanto
(2010), the OCB and employee performance correlates positively and
significantly because the OCB is viewed as one of the things that is critical
to the success of the task which is strongly correlated to the performance,
believed to because OCB is lubricating of social machine behavior that have
roles more than duty formal one is girded by every individual employee. Rastgar
et al., (2012), also found a positive and significant relationship betweenthe OCB
and Employee Performance. He explained that when employees engage in extra-
role behavior, their performance will inherently increase. Without high employee
performance, do not expect the OCB of employees. As already discussed, when
employees try harder than ever (extra-role beahvior), work performance will also
increase. Harwiki (2013), found that the OCB has a positive impact on employee
performance. The OCB is high, can lead to higher employee performance.
Therefore, managers should further empower themselves to help their fellow
workers carry out their tasks voluntarily, and implement a real positive attitude,
encourage sportsmanship, altruism, conscientiousness, courtesy, and civic
virtue employees. Maharani et al., (2013), said
that the higher theOCB, the employee's performance is also higher.
The results showed the coefficient effect of spiritual intelligence variable

on the employees performance of through OCB is positive. This indicates that
when there is an increase in spiritual intelligence, then there will be an
increase in OCB, and then also will improve employee performance. The results
of the analysis of indirect spiritual intelligence variables on the performance of
these employees, show a high consistency with the direct calculation
of the effect of spiritual intelligence on OCB. In comparison, it appears
that the influence coefficient of spiritual intelligence on the employees
performance of through OCB relatively slightly larger (0.282) when compared
with the influence coefficient of spiritual intelligence on the employees
performance (0.05). So therelationship between spiritual intelligence and a
stronger performance in relation indirectly rather than directly.
Thus, the empirical results support that there is a positive relationship
between spiritual intelligence and employee performance through the OCB as a
mediator variable. This is in line with the view of Hanafi (2010) who argued
that spiritual intelligence has a positive influence indirectly on performance with
emotional intelligence as a mediator variable. Similarly, studies Osman-Gani et
al., (2012) found no direct relationship between spirituality with employee
performance where religion as a mediator variable. Vasconcelos (2009) suggests
that religion is a broad subject that through the principle tend to to influence
behavior, perception, and decisions of employees. According to observations of
Vaughan (2002), if a person gets an extra spiritual intelligence every day, they
will get more achievements in their lives.
Empirically, the results of the analysis of indirect leadership to employee

performance variables, suggesting a high consistency withthe calculation
of the direct effect of leadership on OCB. In comparison, it appears
that the influence coefficient leadership on employee performance through OCB
relatively slightly larger (0.442) when compared with the coefficient of influence
of leadership on employee performance (0.370). So the relationship
between the leadership on employee performance is stronger in relation
indirectly than direct. Thus, the empirical results support that there is a positive
relationship between leadership and employee performance through the OCB as
a mediator variable. This is consistent with the view Maulizar et al., (2012), who
found that leadership styles simultaneously significant effect on employee
performance. And transformational leadership can improve employee
performance through stimulation of OCB. Similarly research Cohen et al., (2012);
Boerner et al., (2007) that in principle each found an indirect relationship
between leadership to employee performance with OCB as a mediator variable.
Empirically, the results of the analysis of indirect variable of organizational

culture on employees' performance this variable, showed little consistency
with the calculation of the direct influence of organizational culture on
OCB. In comparison, it appears that thecoefficient of influence of organizational
culture on employee performance through OCB relatively slightly smaller (0.197)
when compared with the coefficient of influence of organizational culture on
employee performance (0.290). So the relationship between organizational
culture and performance is stronger in direct than a indirect relationships.
Thus, the empirical results support that there is a positive relationship between
organizational culture and employee performance through the OCB as a mediator
variable. This is consistent with the view Harwiki (2013) who found that
organizational culture has a positive indirect effect on performance with OCB as
a mediating variable. Similarly Darsana (2013) research, indicate that there is
significant influence between organizational culture with the performance of
employees with OCB as an intervening variable. And Chamdan Purnama. (2013),
who found theinfluence of organizational culture through employee OCB on
organizational performance.
Conclusion. Based on the analysis and discussion that has been described
previously, concluded the following matters as follows:Spiritual intelligence,
leadership, organizational culture is a significant positive effect on employees
OCB of Islamic Banks inMakassar. Leadership, and organizational culture is a
significant positive effect on employee performance of Islamic
Banks inMakassar. While spiritual intelligence is not a significant effect on
employee performance of Islamic Banks in Makassar. OCB is a significant
positive effect on employee performance of Islamic Banks in Makassar. Spiritual
intelligence, leadership, organizational culture is a significant positive effect on
employee performance through OCB variable of Islamic Banks in Makassar.
6. Implications, Limitations and Suggestions for Future Research
6.1. Research Implications
As already said that spiritual intelligence is one of the variables positive and
significant effect on OCB and no significant effect onthe performance of
employees. Therefore, this study berimpliaksi on: (1) further research needs to
be done on the same substance ina wider coverage to help assess the extent
of the phenomenon in other organizations in order to obtain a more
comprehensive picture of the development of the role of the variable contribution
of spiritual intelligence, leadership, OCB and organizational culture on employee
performance of Islamic banking. (2) to decision-makers should consider how to
maximize the potential of furtherspiritual intelligence of employees, leadership
and organizational culture that can lead to employee OCB behaviors that
ultimately have an impact on improving employee performance.
6.2. Limitations and Suggestions for Future Research
(1) from the aspect of methodology, limitations that can be observed at least in
the research instrument. research instruments designed using a Likert scale
with five response options that perception is self assessment. It is very
vulnerable to the possibility of bias in the respondents' answers. Performance
variables that should be measured based on actual quantitative data, it is
measured based on the perception of respondents, although the measurement of
performance based on the perception was carried out by many researchers in
the field of management. (2) Islamic Banks which is the object of this
research in which employees are relatively young age, and years of service are
also still relatively easy, and scientific competence are not dominated Sharia
sciences so feared respondents understanding of organizational culture sharia
yet profound. (3) For the further research can examine the differences
between intelligence, OCB and performance of employees based on age, years of
service, scientific competence of employees and other data.
6.3. Acknowledgements
To the program organizers of BPPS Higher Education of education and culture

ministry of Indonesia Republic, which has helped finance the
the research in 2011 to 2014. To Muamalat Bank, BNI Syariah, BSM, BSB, and BRI
Syariah in Makasaar City, South Sulawesi Province, Indonesia, which has given
us the opportunity to take research data, so that this research can be
accomplished.
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AuthorAffiliation
Muhdar H.M.
Lecturer, Faculty of Syaria h and Islamic Economics,
State Islamic Institute of Sultan Amai Gorontalo, Gorontalo Province, Indonesia
Mahlia Muis
Lecturer, Faculty of Economics and Business,
Hasanuddin University of Makassar, South Sulawesi Province, Indonesia
Ria Mardiana Yusuf
Lecturer, Faculty of Ec onomics and Business,
Nurjannah Hamid
Lecturer, Faculty of Economics and Business,

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0969 International Journal of Organizational Behaviour & Management
Perspectives Pezzottaite Journals. 611 | P a g e FACTOR ANALYSIS: A TOOL
TO MEASURE TEACHERS SPIRITUAL INTELLIGENCE Dr. S. Porkodi1 Dr. A.
Varadaraj2 Gayathri Rajesh3 ABSTRACT Spiritual intelligence is the most
important type of intelligence, which has the power to change our life,
society, and history. Sound education is expected to provide ways and means
for achieving the development of body, mind and spirit. The main director for
this change is the teacher. Everything depends on the teachers. Teachers
with a passion for teaching are those who are committed, enthusiastic, and
intellectually, emotionally and spiritually energetic in their work. In Omani
schools and colleges, have teachers from different demographic profiles and
different nationality. Hence, it is important to analyze the factors influencing
teachers spiritual intelligence. The study was conducted among the
teachers in Higher College of Technology, Muscat. The stratified probability
sampling technique has been used to collect primary data from the target
respondents. The validated scale was adopted from the literature. By using
Principal-Component method for extraction of variables into components
and Varimax with Kaiser Normalization has been undergone by using
rotation method. All the twenty-five variables have been grouped into five
components, each component consists of sets of factors, and the analysis
has been made to identify the influence of one variable over another.
KEYWORDS Spiritual Intelligence, Work Performance, Spirituality, Teachers,
Eigen Value etc. INTRODUCTION Self-awareness is the core competency of
spiritual intelligence. The development of spiritual intelligence is the
awakening of a deeper awareness of oneself as a non-material being, a
source of many intangible talents, previously undiscovered character traits,
undeveloped personal qualities and innate values. These invisible inner
attributes of the self can never be taken away, and when consciously
developed and used they become the ground within the self in which a stable
sense of security is anchored. Today, spiritual intelligent is discussed not
only in individual area but also in organizational area, and has entered not
only psychological domain, but also other human science areas- such as
management. By the increase of life standards in developing countries,
employees of these countries are able to change concentration of their need
from security and survival to spiritual needs and self-actualization. Most of
scientists believe that spiritual intelligence is the most important type of
intelligence, which has the power to change our life, society, and history.
When a person is intelligent in spiritual aspects, he or she has a wider
viewpoint. Wider viewpoint means having a great imagination of self and
world, so having an extended imagination of objectives and our place in the
world. While many people believe that there is no spirituality in work and
work environment, many researches show that spiritual intelligence can be
used in most of work areas. Sound education is expected to provide ways and
means for achieving the development of body, mind and spirit. The main
director for this change is the teacher. No educational reform can be
successful unless the quality of the teacher. Quality teachers also have the
distinct ability to master various knowledge, skills and expertise in order to
be used as a means to improve the effectiveness of instruction and learning
process. As such, teachers are the torchbearers in creating social cohesion,
national and global integration, and a learning society. Whitehead (1929)
opines, Everything depends on the teachers. So teachers are to be
emotionally and spiritually mature enough to deal with the emotional and
spiritual needs of the students. STATEMENT OF PROBLEM Most of the
educators, especially from the 20th century onwards, lay stress on the social
aspects of education in addition to the academic areas. They uphold that
education is a life-long process by which an individual adapts himself/herself
gradually and gracefully to the available physical, intellectual, emotional,
social and spiritual environments. Teaching is a profession; it requires
conscious organization of learning activities and deliberate creation of a
conducive and supporting learning environment. It is a creative and
adventurous profession where passion cannot be an option. Teachers with a
passion for teaching are those who are committed, enthusiastic, and
intellectually, emotionally and spiritually energetic in their work. This
passion is essential to achieve high quality in teaching. Omani society, like
other modern societies, is undergoing successive and fast developments in
the different domains of life, which necessitates that the educational
development becomes a permanent practice that is affected by those
developments and contributes to make them. In this context, the Sultanate of
Oman adopts the concept of basic education. The teacher is a major
component in educational development. The spiritual intelligence level of
teachers is important for teachers 1 Faculty, Higher College of Technology,
Muscat, Sultanate of Oman, dr.porkodi@gmail.com 2Associate professor,
Measi Institute of Management, Tamil Nadu, India, vraj28@gmail.com 3
Faculty, Higher College of Technology, Muscat, Sultanate of Oman,
rajeshrg2001@yahoo.co.uk Volume 2, Number 4, October December 2013
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Behaviour & Management Perspectives Pezzottaite Journals. 612 | P a g e
and students communication and to improve classroom discipline strategies.
Teachers as a source of information and teaching tool. In Omani schools and
colleges, have teachers from different demographic profiles and different
nationality. Hence, it is important to analyze the factors influencing teachers
spiritual intelligence. OBJECTIVES OF STUDY The objective of this study is to
analyses the factors influencing Teacher's Spiritual Intelligence in Higher
College of Technology, Oman. REVIEW OF LITERATURE Mathew Fox (1994)
state that "we should find a way to heart. Without nourishing heart, we starve
of mental hunger. Whatever we gain from work and any progress in job can't
calm feeling of spiritual death in our inside". Donahue and Benson (1995)
mentioned that there are supporting findings to indicate that increased
participation in spiritual activity is strongly related to a higher wellbeing,
lower level of delinquency, misbehavior and other social problems. Of the
additional intelligences proposed, the concept of spiritual intelligence has
remained a forerunner in the past decade (Amram, 2007). Emmons (2000)
provided support for spiritual intelligence according to Gardners (1983)
criteria, proposing five core abilities: 1) the capacity for transcendent
awareness (of a divine being or oneself); 2) the ability to enter spiritual
states of consciousness; 3) the ability to sanctify everyday experiences; 4)
the ability to utilize spirituality to solve problems; and 5) the capacity to
engage in virtuous behaviors (e.g., forgiveness). Religion is viewed as an
organized system of beliefs, practices, rituals, and symbols, while
spirituality is regarded as the personal quest for understanding answers to
ultimate questions about life, about meaning, and about relationship to the
sacred or transcendent (Koenig et al., 2000). Zohar and Marshall (2000)
further contended that spiritual intelligence represents the brain s unitive
processes, which serve to re-conceptualize experience and produce
meaning. More recently, Wolman (2001) defined Spiritual Intelligence (SI) as
"the human capacity to ask questions about the meaning of life and to
experience simultaneously the seamless connection between each of us and
the world in which we live". Vaughan (2002) further elaborated that spiritual
intelligence is the multiple ways of knowing and integration of the inner life
of mind and spirit with the outer life of work in the world. It should be
mentioned that using the word spiritual in relation to intelligence does not
necessarily mean that it is connected with any religion. Any religion that one
believes in is based on the individuals culture and upbringing. In contrast,
spiritual intelligence is based on the fundamental ability of the human brain
to create meanings, values, and beliefs. Spiritual intelligence can be nurtured
and developed (Zohar & Marshall, 2004). Dhingra et al. (2005) assessed the
relationship between EQ, SQ and social adjustment of migrant Kashmiri
women and it was reported that majority of women have moderate EQ and SQ
and social adjustment was positively and negatively correlated with EQ and
SQ respectively. Jain and Purohit (2006) examined the spiritual intelligence
of elderly people living with their families and living in old age homes and
reported that there was no significant difference of Spiritual Intelligence (SI)
in relation to demographic variables. Amram (2007) identified seven major
themes of spiritual intelligence, including meaning, consciousness, grace,
transcendence, truth, peaceful surrender to Self, and inner-directed freedom.
His Integrated Spiritual Intelligence Scale consists of 22 subscales organized
into five theoretical domains of consciousness, grace, meaning,
transcendence, and truth (Amram & Dryer, 2007). Do teachers with higher
levels of spiritual intelligence experience greater job satisfaction? Spiritual
intelligence is yet another effective element in classroom discipline
management. Spiritual intelligence is said to be able to create a richer and
more meaningful life (Amram & Dryer, 2007). Sisk (2008) mentioned that
spiritual intelligence, using a multisensory approach to access ones inner
knowledge to solve global problems, could be an integrating theme to create
global awareness among teachers and students. Dincer (2009) mentioned
that spiritual intelligence provides a sense of personal wholeness, goal and
direction. He pointed out that educators with high levels of spiritual
intelligence are able to mould teachers and students from all age groups to
experience a wholesome life filled with selfrespect and creativity. Yang and
Mao (2009) explored the profile of spiritual intelligence among nurses, and
examined the effect of religions on nurses spiritual intelligence in China. It
was found that majority of nurses tended to experience numerous instances
of physical emotional pain and suffering throughout life. Animasahun (2010)
observed positive correlation between intelligence quotient, emotional
quotient, spiritual quotient and prison adjustment and recommended that EQ
and SQ is far better than IQ so prisoners should be provided with emotional
and spiritual intelligence training. Rani et. al., (2013) examined the causal
relationship of spiritual intelligence on work performance among the staff
nurses at three states of Malaysia i.e. Pahang, Terengganu and Kelantan.
They found that Spiritual Intelligence influences work performance. In
addition, the moderating factor of age and tenure is not significant that the
model is applicable to all hospitals involved. Spiritual intelligence (SI) is a
particular kind of final intelligence that represents spiritual & value issues &
solves the concerning problem Abdoli & Sheihki (2013) studied the
relationship between spiritual intelligence & job erosion. Furthermore,
relationship between care dimension & Existential questioning dimension
(from SI dimensions) with job erosion was proved. Volume 2, Number 4,
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Pezzottaite Journals. 613 | P a g e RESEARCH METHODOLOGY The study
used the exploratory and causal research design as it explores and intends to
analyses the factors influencing Teacher's Spiritual Intelligence. Higher
College of Technology (HCT) is a public college operated by the Ministry of
Manpower of Oman. It was the first Higher Education institution in Oman.
Currently, it is the second largest higher education institution in Oman (after
SQU) catering for over 10000 students studying in various programs. It is one
of seven colleges under the Ministry of Manpower in the Sultanate. The
Ministry of Manpower (MoMp) has six regional Colleges of Technology,
located in Musanna, Nizwa, Ibra, Salalah, Shinas, and Ibri and one Higher
College of Technology in Muscat. Before being renamed and upgraded as
such in 2001, HCT was known as Oman Technical Industrial College (OTIC),
established in 1984 at the initiative of His Majesty Sultan Qaboos bin Said al
Said to educate the citizens of Oman by implementing high quality programs
in various fields. The College has more than 900 faculty and staff members.
The study was conducted among teachers from various departments in
Higher College of Technology, Muscat. The stratified probability sampling
technique has been used to collect primary data from the target respondents,
where in the researcher divides the entire population into different
subgroups or strata, then randomly selects the final subjects proportionally
from the different strata. The stratification of the sample size as follows in
table no.1. At the time of the study, the total number of teachers was 591.
Anticipating moderate response rate 25% percentage of teachers was
proportionately taken from each department as Respondents of this study.
The primary data had been collected from 157 respondents and finally 155
respondents (N=155) had been selected for the analysis. Table-1:
Stratification of Sampling S. No. Departments Number of Teachers Sample
Size 1 ELC 135 35 2 ENGLISH 149 39 3 APPLIED SCIENCE 105 27 4
INFORMATION TECHNOLOGY 95 24 5 BUSINESS STUDIES 82 22 6 PHARMACY
12 4 7 PHOTOGRAPHY 7 2 8 FASHION DESIGNING 6 2 Total 591 155 Sources:
Authors Compilation Structured questionnaire has been used to collect the
response from the target respondents. The validated scale was adopted from
the literature; the Integrated Spiritual Intelligence Scale (Amram & Dryer,
2007). ISIS is an 82-item long form self-report instrument. It contains 22
subscales assessing separate SI capabilities related to Beauty, Discernment,
Egolessness, Equanimity, Freedom, Gratitude, Higher-self, Holism,
Immanence, Inner-wholeness, Intuition, Joy, Mindfulness, Openness,
Practice, Presence, Purpose, Relatedness, Sacredness, Service, Synthesis,
and Trust. These 22 subscales are grouped into 5 domains: Consciousness,
Grace, Meaning, Transcendence and Truth. All items were assessed on 6-
point scale (Never or almost never, Very infrequently, somewhat infrequently,
somewhat frequently, Very frequently, always or almost always). The
questionnaire was tested with Cronbachs Alpha reliability test. Cronbachs
Alpha Reliability Analysis has been conducted to test the validity of
collection instrument, which produced 0.943, which proved highly reliable.
DATA ANALYSIS Factor Analysis Factor Analysis is a method used to
transform a set of variables into a small number of linear composites, which
have a maximum correlation with original variables. Factor analysis is used
to study a complex product (or) services, in order to identify the major
characteristics or factors considered important by the respondents. The
purpose of factor analysis is to determine whether the responses of several
statements favoured by the respondents are significantly correlated. If the
responses to the several statements are significantly correlated, it is
considered that the statement measures some factors common to all of
them. Factor analysis can only be applied to continuous variables (or) interval
scaled variables. Factor analysis is like Regression analysis as it tries to
best fit the factors to a scatter diagram of data in such a way that the
factors explain the variance associated with the responses to each
statements. Statistics Associated with Factor Analysis Bartlett s test of
sphericity: Bartletts test of sphericity can be used to test the null
hypothesis that means that the variable chosen are not correlated with the
sample population. Volume 2, Number 4, October December 2013 ISSN
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Kaiser-Mayer-Olkin measure of sampling: This index compares the magnitude
of the observed correlation co-efficient to the magnitude of partial
correlation co-efficient. Eigen Values and communalities: A factors Eigen
value or latent route is the sum of squared of its factor loading. It helps us to
understand how well a given factor fits the data gathered from all sample
respondents on all the statements. All 82 items given in the questionnaire
were selected for factor analysis by using principle component extraction
with an orthogonal (Varimax) rotation. The number of factors is
unconstrained. For the sake of convergent validity, 0.50 was used as a factor
loading cut-off point. Factors Chosen for the Analysis The teachers opinion
on spiritual intelligence in their work was studied. For the study, factor
analysis and detailed discussions were done at various stages. The following
table-2 shows the factor chosen for the analysis. Table-2: Factors Chosen For
Analysis VAR FACTORS X1 I notice and appreciate the beauty that is
uncovered in my work. X2 I expect the worst in life, and that is what I usually
get. X3 When things are chaotic, I remain aware of what is happening without
getting lost in my experience. X4 During an activity or conversation, I monitor
and notice my thoughts and emotions. X5 I practice inner and outer quiet as
a way of opening myself to receive creative insights. X6 I have a good sense
for when my purpose requires nonconformity, out-of-the-box thinking, or
taking an unpopular stand. X7 I resist events that I do not like, even when
they need to occur. X8 In my daily life, I feel the source of life immanent and
present within the physical world. X9 I get upset when things do not go the
way I want them to go. X10 In my day-to-day activities, I align my purpose
with what wants to and needs to happen in the world. X11 I find it frustrating
when I do not know what the truth is. X12 I pay attention to my dreams to
gain insight to my life. X13 In my daily life, I am disconnected from nature.
X14 Seeing life's processes as cyclical rather than linear gives me useful
insights to daily challenges. X15 A higher consciousness reveals my true path
to me. X16 I live and act with awareness of my mortality. X17 In difficult
moments, I tap into and draw on a storehouse of stories, quotes, teachings,
or other forms of time-proven wisdom. X18 I do not know how to just be
myself in interactions with others. X19 I hold my work as sacred. X20 I have a
daily spiritual practicesuch as meditation or prayerthat I draw on to
address life challenges. X21 I enjoy the small things in lifesuch as taking a
shower, brushing my teeth, or eating. X22 I am driven and ruled by fears. X23
I tend to think about the future or the past without attending to the present
moment. X24 My life is a gift, and I try to make the most of each moment.
X25 I draw on my compassion in my encounters with others. X26 I am limited
in my life by the feeling that I have very few options available to me. X27 I
spend time in nature to remind myself of the bigger picture. X28 My actions
are aligned with my values. X29 In meetings or conversations, I pause several
times to step back, observe, and re-assess the situation. X30 I use objects or
places as reminders to align myself with what is sacred. X31 I have a hard
time going against conventions, expectations, or rules. X32 Even when things
are upsetting and chaotic around me, I remain centered and peaceful inside.
X33 I find it upsetting to imagine that I will not achieve my desired outcomes.
X34 In my day-to-day tasks, I pay attention to that which cannot be put into
words, such as indescribable sensual or spiritual experiences. X35 I am
aware of a wise- or higher-self in me that I listen to for guidance. X36 I can
hold as true and integrate seemingly conflicting or contradictory points of
view. X37 I strive for the integration or wholeness of all things X38 My work
is in alignment with my greater purpose. X39 I derive meaning from the pain
and suffering in my life. X40 I feel that my work is an expression of love. X41 I
use rituals, rites, or ceremonies during times of transition. Volume 2, Number
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Pezzottaite Journals. 615 | P a g e X42 My actions are aligned with my soul
my essential, true nature. X43 I remember to consider what is unspoken,
underground or hidden. X44 Because I follow convention, I am not as
successful as I could be. X45 I am aware of my inner truthwhat I know
inside to be true. X46 Being right is important to me. X47 I notice and
appreciate the sensuality and beauty of my daily life. X48 I enhance my
effectiveness through my connections and receptivity to others. X49 Even in
the midst of conflict, I look for and find connection and common ground. X50
I listen to my gut feeling or intuition in making important choices. X51 I listen
deeply to both what is being said and what is not being said. X52 I am
mindful of my body's five senses during my daily tasks. X53 I seek to know
what is logically provable and ignore the mysterious. X54 I look for and try to
discover my blind spots. X55 I have a hard time integrating various parts of
my life. X56 I work toward expanding other peoples' awareness and
perspectives. X57 I live in harmony with a force greater than myself - a
universal life force, the divine, or nature to act spontaneously and
effortlessly. X58 My goals and purpose extend beyond the material world.
X59 I draw on deep trust or faith when facing day-to-day challenges. X60 I
hold resentment towards those who have wronged me. X61 I feel like part of
a larger cosmic organism or greater whole. X62 I find ways to express my
true self creatively. X63 When looking at others, I tend to focus on what they
need to do to improve. X64 Experiences of ecstasy, grace, or awe give me
insights or direction in dealing with daily problems. X65 To gain insights in
daily problems, I take a wide view or holistic perspective. X66 I have daily
and weekly times set aside for self-reflection and rejuvenation. X67 I
remember to feel grateful for the abundance of positive things in my life. X68
I have faith and confidence that things will work out for the best. X69 I
accept myself as I am with all my problems and limitations. X70 To solve
problems, I draw on my ability to hold, accept and go beyond paradoxes. X71
In my daily life, I feel my work is in service to the larger whole. X72 In
arguing or negotiating, I am able to see things from the other person's
perspective, even when I disagree. X73 I see advancing my career as the
main reason to do a good job. X74 I see financial rewards as being the
primary goal of my work. X75 My mind wanders away from what I am doing.
X76 I am frustrated by my inability to find meaning in my daily life. X77 Even
when I seem to have very few choices, I feel free. X78 I want to be treated as
special. X79 I have a hard time standing firm in my inner truthwhat I know
inside to be true. X80 I bring a feeling of joy to my activities. X81 I strongly
resist experiences that I find unpleasant. X82 I am my own worst enemy.
Sources: Authors Compilation RESULTS AND DISCUSSION Table No. 3
indicates that the Kaiser-Meyer-Olkin (KMO) measures of sampling adequacy
in the study are 84.3. This is good result, as it exceeds 0.5 Bartlett s Test of
Sphericity which is 0.000, meaning that factors that form the variables are
adequate. Table-3: KMO and Bartletts Test Kaiser-Meyer-Olkin Measure of
Sampling Adequacy. 0.843 Bartlett's Test of Sphericity Approx. Chi-Square
7188.06 Df 190 Sig. 0.000 Sources: Authors Compilation The following table
no.4 shows the variables with the corresponding extraction communality
factor value. Volume 2, Number 4, October December 2013 ISSN (P):2279-
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Management Perspectives Pezzottaite Journals. 616 | P a g e Table-4:
Variable with Extracted Communality Factor Value VAR Initial Extraction X79
1.000 1.000 X31 1.000 1.000 X44 1.000 1.000 X13 1.000 1.000 X76 1.000
1.000 X.73 1.000 1.000 X74 1.000 1.000 X53 1.000 1.000 X46 1.000 1.000 X63
1.000 1.000 X78 1.000 1.000 X9 1.000 1.000 X18 1.000 1.000 X55 1.000 1.000
X82 1.000 1.000 X7 1.000 1.000 X11 1.000 1.000 X60 1.000 1.000 X81 1.000
1.000 X23 1.000 1.000 X33 1.000 1.000 X75 1.000 1.000 X2 1.000 1.000 X22
1.000 1.000 X26 1.000 1.000 Sources: Authors Compilation Extraction
Method: Principal Component Analysis. The following table no.5 revealed that
the extraction has been undertaken by using principal-component method
and the initial Eigen values are formulated from the communalities table and
the same has been developed as extraction sums of squared loadings with
percentage of variance and the relative cumulative percentage. The
extraction process has been carried out by using principal-component
method, and it is found from the rotation sums of squared loadings and the
total sum of 25 variables has been extracted and the same has been grouped
into 5 components, which have Eigen value of more than one. It ranges from
component No. 1 to component No. 5 with the cumulative percentage from
44.923 percent to 100.00 percent. The percentage of variance ranges from
44.923% to 4.950%. Factor 1 account for variance 11.231 with 44.923%
likewise the second factor accounts for variance 7.596 with 30.383%. The
third factor showed a variance of 3.260 with 13.039 %. Fourth factor accounts
for variance of 1.676 with 6.705% and the fifth factor showed a variance of
1.238 with 4.950%. From the analysis, it is inferred that the factor analysis
has been supported up to 100% in this study. This is a good result and made
the study reliable to the analysis. The following table no.6 has been
formulated by using principal-component method for extraction of variables
into components and Varimax with Kaiser Normalization has been undergone
by using rotation method. All the twenty-five variables have been grouped
into five components, each component consists of sets of factors, and the
analysis has been made to identify the influence of one variable over another.
Table-5: Total Variance Level of Spiritual Intelligence Component Total % of
Variance Cumulative % Total % of Variance Cumulative % Total % of Variance
Cumulative % 1 11.231 44.923 44.923 11.231 44.923 44.923 10.003 40.013
40.013 2 7.596 30.383 75.305 7.596 30.383 75.305 5.380 21.521 61.534 3
3.260 13.039 88.345 3.260 13.039 88.345 5.054 20.215 81.750 4 1.676 6.705
95.050 1.676 6.705 95.050 2.572 10.287 92.037 5 1.238 4.950 100.000 1.238
4.950 100.000 1.991 7.963 100.000 6 6.551E-16 2.620E-15 100.000 7 1.576E-16
6.304E-16 100.000 8 1.187E-16 4.748E-16 100.000 9 1.095E-16 4.380E-16
100.000 10 4.949E-17 1.980E-16 100.000 Volume 2, Number 4, October
December 2013 ISSN (P):2279-0950, (O):2279-0969 International Journal of
Organizational Behaviour & Management Perspectives Pezzottaite
Journals. 617 | P a g e 11 3.295E-17 1.318E-16 100.000 12 6.929E-18 2.772E-17
100.000 13 1.780E-20 7.121E-20 100.000 14 8.425E-33 3.370E-32 100.000 15
1.652E-33 6.607E-33 100.000 16 -9.834E- 34 -3.934E- 33 100.000 17 -1.381E-
32 -5.523E- 32 100.000 18 -4.310E- 18 -1.724E- 17 100.000 19 -1.579E- 17
-6.317E- 17 100.000 20 -2.820E- 17 -1.128E- 16 100.000 21 -3.869E- 17 -1.548E-
16 100.000 22 -1.062E- 16 -4.248E- 16 100.000 23 -3.931E- 16 -1.572E- 15
100.000 24 -6.339E- 16 -2.536E- 15 100.000 25 -1.004E- 15 -4.017E- 15 100.000
Sources: Authors Compilation Note: Extraction Method: Principal Component
Analysis Table-6: Rotated Component Matrixa Component 1 2 3 4 5 I have a
hard time standing firm in my inner truthwhat I know inside to be true. .964
I have a hard time going against conventions, expectations, or rules. .992
Because I follow convention, I am not as successful as I could be. .964 In my
daily life, I am disconnected from nature. .967 I am frustrated by my inability
to find meaning in my daily life. .960 I see advancing my career as the main
reason to do a good job. .866 I see financial rewards as being the primary
goal of my work. .992 I seek to know what is logically provable and ignore the
mysterious. .960 Being right is important to me. .964 When looking at others,
I tend to focus on what they need to do to improve. .866 I want to be treated
as special. .992 I get upset when things do not go the way I want them to
go. .967 I do not know how to just be myself in interactions with others. .992 I
have a hard time integrating various parts of my life. .992 I am my own worst
enemy. .992 I resist events that I do not like, even when they need to occur. .
960 I find it frustrating when I do not know what the truth is. .960 I hold
resentment towards those who have wronged me. .992 I strongly resist
experiences that I find unpleasant. .992 I tend to think about the future or the
past without attending to the present moment. .964 I find it upsetting to
imagine that I will not achieve my desired outcomes. .964 My mind wanders
away from what I am doing. .992 I expect the worst in life, and that is what I
usually get. .992 I am driven and ruled by fears. .960 I am limited in my life by
the feeling that I have very few options available to me. .866 Sources:
Authors Compilation Extraction Method: Principal Component Analysis.
Rotation Method: Varimax with Kaiser Normalization a. Rotation converged in
5 iterations. Volume 2, Number 4, October December 2013 ISSN (P):2279-
0950, (O):2279-0969 International Journal of Organizational Behaviour &
Management Perspectives Pezzottaite Journals. 618 | P a g e The table no.6
shows the rotated component matrix, in which the extracted factors are
assigning a new naming related together. From the above table, it is noted
that all the loading factors, which are having the loading value less than 0.5,
are rejected from the analysis. Factor 1 is the most important factor, which
explained 40.013% of the variation. I have a Hard time going against
conventions, expectations, or rules, financial rewards as being the primary
goal, Want to be treated as special, myself in interactions with others, hard
time integrating various parts of life, I am my own worst enemy, I hold
resentment towards those who have wronged me, I strongly resist
experiences that I find unpleasant, My mind wanders away from what I am
doing, I expect the worst in life, and that's what I usually get. These
statements reflect the discernment and Immanence, which are very much
required for the teachers spirituality. The second kind of factors explained
21.521% of the variances. In this segment, the researchers took the five
important variables such as I am frustrated by my inability to find meaning in
my daily life, Being right is important to me, I resist events that I don't like,
even when they need to occur, I find it frustrating when I dont know what
the truth is and I am driven and ruled by fears. These statements are
embossed the Egolessness and Openness of Teachers. The third factor
explained 20.215% of the variations. In this segment, the researchers took
the five important variables such as I have a hard time standing firm in my
inner truthwhat I know inside to be true, Because I follow convention, I am
not as successful as I could be, Being right is important to me, I tend to think
about the future or the past without attending to the present moment and I
find it upsetting to imagine that I will not achieve my desired outcomes.
These statements are focused upon the Presence of Teachers. These
statements are focused upon the Presence of Teachers. The fourth factor
explained 10.287% of the variations. The extracted statements are: I see
advancing my career as the main reason to do a good job, When looking at
others, I tend to focus on what they need to do to improve And I am limited in
my life by the feeling that I have very few options available to me. These
statements indicates that Trust and Purpose in the teaching profession. The
fifth factor explained 7.963% of the variations. In this segment, 2 statements
are extracted. In my daily life, I am disconnected from nature and I get upset
when things do not go the way I want them to go. These statements indicate
the Gratitude and Equanimity of Teachers. CONCLUSIONS The present study
has highlighted the factors influencing teachers spiritual intelligence in
Higher College of Technology, Oman. The major factors were named the first
factor as Discernment and Immanence. Second factor has been named as
Egolessness and Openness. Third factor was named as Presence. The
fourth factor was named as Trust and Purpose and the fifth following factor
as Gratitude and Equanimity, which are essential for teachers spiritual
intelligence in the workplace. This study is evident that the teachers agreed
to the fact that out of 83 factors, the 26 statements under five factors are
intended to determine the teachers spiritual intelligence. This method is
effective because it is simple and logical, and works with the natural way.
This method of assessing spiritual intelligence, based on the subjective
assessments, could be applied on an individual and corporate level to provide
a valid solution to the problem. REFERENCES 1. White head, A. N. (1929). The
Aims of Education & others Essays. New York: The Free press. 2. Donahue, M.
J., & Benson, P. L. (1995). Religion and the well-being of adolescents. Journal
of Social Issues, 51(2), 145-160. 3. Amram, Y. (2007, August). The Seven
Dimensions of Spiritual Intelligence: An Ecumenical Grounded Theory. In
Proceedings of 115th Annual Conference of the American Psychological
Association. San Francisco: CA. Retrieved on
http://www.yosiamram.net/papers/. 4. Amram, Y., & Dryer, C. (2007). The
Integrated Spiritual intelligence Scale (ISIS): Development and Preliminary
Validation. Retrieved on 2013, September 25 from
http://www.yosiamram.net/docs/ISIS_APA_Paperpresentation_2008_08_17.pdf
5. Koenig, H. G., McCullough, M., & Larson, D. B. (2000). Religion and Health
[Handbook]. New York, NY: Oxford University Press. 6. Emmons, R. (2000a). Is
Spirituality Intelligence: Problems and Prospects. International Journal for
the Psychology of Religion, 10(1), 3-26. 7. Emmons, R. (2000b). Spirituality and
intelligence: Problems and prospects. International Journal for the
Psychology of Religion, 10, 57-64. 8. Zohar, D., & Marshall, I. (2000). SQ:
Connecting with our spiritual intelligence. New York, NY: Bloomsbury. Volume
2, Number 4, October December 2013 ISSN (P):2279-0950, (O):2279-0969
accountid=37714
Spiritual intelligence, quality of life and length of

service as predictors of organizational commitment
among power sector employees
Bano, Samina; Chaddha, Upasana; Hussain, Sharnaz. Indian Journal of Positive
Psychology 6.1 (Mar 2015): 26-31.
1. Full text
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Abstract
TranslateAbstract
Organizational commitment is apositive construct and important for
the organizational development. The need is to find out the factors responsible
for organizational commitment especially when employees focus more on
individuals' goal rather thanorganizational goals. In this context the paper is an
attempt to understand the concept of spiritual intelligence and quality of life at
the work place and whether they contribute towards organizational
commitment or not? 120 employees power sector industry were selected for the
study. Senior and junior employees were approached; Seniority was based on the
tenure in the same organization and not the total number of experiences. The
results exhibited positive correlation among spiritual intelligence, quality of life
andorganizational commitment and also found significant difference between
senior and junior employees on all the three variables. It was noted that among
the junior employees the variation of scores were wide on spiritual
intelligence and organizational commitment whereas senior employees had very
less variation and that also towards higher scores. Quality of life scores were
reported to be high with lesser variations among both seniors and juniors
employees. The study determined a significant positive relationship
among spiritual intelligence, quality of life and organizational commitment. The
findings also revealed, the tenure of service in the organization was related to
higher spiritual intelligence which develops the connection at work place that
leads tocommitment towards organization.
Full Text
TranslateFull text
Headnote
Organizational commitment is apositive construct and important for
the organizational development. The need is to find out the factors responsible
for organizational commitment especially when employees focus more on
individuals' goal rather thanorganizational goals. In this context the paper is an
attempt to understand the concept of spiritual intelligence and quality of life at
the work place and whether they contribute towards organizational
commitment or not? 120 employees power sector industry were selected for the
study. Senior and junior employees were approached; Seniority was based on the
tenure in the same organization and not the total number of experiences. The
results exhibited positive correlation among spiritual intelligence, quality of life
andorganizational commitment and also found significant difference between
senior and junior employees on all the three variables. It was noted that among
the junior employees the variation of scores were wide on spiritual
intelligence and organizational commitment whereas senior employees had very
less variation and that also towards higher scores. Quality of life scores were
reported to be high with lesser variations among both seniors and juniors
employees. The study determined a significant positive relationship
among spiritual intelligence, quality of life and organizational commitment. The
findings also revealed, the tenure of service in the organization was related to
higher spiritual intelligence which develops the connection at work place that
leads tocommitment towards organization.
Keywords: spiritual intelligence, quality of life, organizational commitment
An organisation's success is substantially dependent upon its employees. The

work force of any organisation is largely believed to be its greatest asset. Thus,
gaining an in depth understanding of the processes that contributes to an
employee's commitment towards its organisation is critical for enhancing the
effectiveness of the organization. The organizations today are focussing on
retaining and motivating their work force. Research studies indicate that current
organizations will be successful only if they fully care about the physical,
psychological, social and spiritual dimensions of their staff and employees. The
question here arises, what is it that motivates an employee and keeps him loyal
and committed to the organization. Does experience matter? Does the quality of
life of an individual effect his organizational commitment? Or a spiritual person
due to his virtues and morals is more committed to his work? Considering the
above questions, the current study aims at answering few of the similar
questions. It aims at exploring whether spirituality and well being of an
individual plays a role in determining his commitment towards his organisation?
There have been researches in the past that have focused on similar constructs
and variables; a summary of the same is given below.
Organizational commitment
Organizational commitment is construed as an individual's identification and

involvement with a particular organization. It is defined by "(a) a strong
belief in and acceptance of the organization's goals and values; (b) a willingness
to exert considerable effort on behalf of the organization; and (c) a strong desire
to maintain membership in the organization" (Hart& Willower, 2001 ).
Organizational commitment, which is also defined as a belief interiorized by

people (Mathews and Shepherd, 2002), focuses on the subjects such the
employee's personal values, career status and opportunities, participation in the
work, integration and vocational development ( Zajac, 1990).
Organization commitment has been classified into three different types, namely
"affective commitment?'', "continuancecommitment", and
"normative commitment". Affective commitment is defined as the emotional
attachment, identification, and involvement that an employee has with its
organization and goals (Mowday et al., 1997, Meyer& Allen, 1993; O'Reily &
Chatman). Affective commitment describes the affective allegiance towards the
organization. Continuance commitment is the willingness to remain in an
organization because of the investment that the employee has with "non-
transferable" investments. Non-transferable investments are things such as
retirement, relationships with other employees, or things that are special to the
organization (Reichers, 1985). Normative commitment (Bolon, 1993) is
the commitment that a person believes that they have to the organization or their
feeling of obligation to their workplace.
Spiritual intelligence
In a country like India, the concept of spirituality is very prominent and its
importance cannot be undermined. Spirituality exists in the hearts and minds of
men and women everywhere, and it is imbibed within religious traditions and
independently of such tradition.Spiritual intelligence is defined as the conformity
application of spiritual information that aims to facilitate solving daily issues and
attainment of goals (Emmons, 2000). In another definition, King (2008)
believes spiritual intelligence to be a collection of mental capacities based on
unsubstantial and exalted aspects of life such as personal understanding, deep
existential thinking, and expansion of meaning. In his opinion, spiritual
intelligence comprises the four components of critical existential thinking,
production of personal meaning, transcendental awareness, and expansion of
conscious states. Spiritual intelligence as defined by Wiggleworth (2006) is the
ability to behave with wisdom and clemency as long as internal and external
peace is maintained taking into consideration the conditions (equanimity). It is
believed that people with higher level of spirituality are healthier, happier and
have more productive lives (Tischler, 2002).
Quality of life
Quality of life is defined by WorldHealth Organization as individual assessment of

human's quality of life and perceptions of one's own life under the influence of
value the cultural system of the condition in which one lives. Quality of life is
important to the extent that the authorities have called the present century the
century of improving quality of life and health condition (Darvish-Poor Kakhaki et
ah, 2009). Quality of life refers to the general wellbeing of individuals and
societies. Yardstick indicators of the quality of life includes those factors which
not only focus on money and job, but also the surroundings, environment,
physical and mental well being, education, leisure, and social belonging. Also
QOL means degree of excellence of one's life that contributes to benefit the
person himself and the society at large.
Length of service
Length of service has been taken as a variable in our study on the basis of which
the comparisons and relationships among the above stated variables will be
explored. Therefore, it is essential to define exactly what the terms 'junior' and
'senior' imply and their relationship with Length of service or number of years
served in an organisation. Employees can be distinguished in accordance with
their age or the number of years they have served in an organisation. Length of
service or tenure in an organisation talks about the amount of time that a person
holds a job, office or title. By the usage of the term Junior, it could either mean
someone who is young or if we look through the perspective of organisations, it
could refer to a lower level or entry level grade or position. Therefore, a junior
employee is aptly defined as someone "younger; lower in rank; shorter in length
of tenure or service". Employees who are older or more important than others
working in the same company are known as Senior Employees. They are also
known as Senior Staff.
There have been studies in the past that focussed on the variables under
consideration in the present research. There is sufficient evidence, suggesting
that the years of service and age of an employee is positively correlated
with organisational commitment (Yagci, 2003). Older workers or senior workers
aged 55 or more have more experience and human capital than younger workers,
and perform different tasks and organisational roles to younger workers. Also
older workers have longer job histories, have a tendency to hold jobs for longer
and have a greater concentration of human capital in one job or occupation
(Borjas 2005; Cahuc and Zylberberg 2007; Dixon 1996,1998; Mar andHyslop
2008). Younger workers can be hired for port-of-entry jobs and middle level jobs
where they are still moving up the job and career ladder and investing in on-the-
job human capital. After 30 to 40 years in the labour market, many older workers
would have already found the job, occupation and industry that make the most of
their talents and human capital and they are found to be more or less satisfied.
Literature review
A study conducted by Cherati, Mahdavi and Rezaeian (2013) explored 'The

Mediating Role of Job Satisfaction between Spiritual
Intelligence and Organizational Commitment'. The findings indicate that spiritual
intelligence has a positive influence on job satisfaction; and organizational
commitment has a positive influence on job satisfaction. Though there was no
direct relationship established between spiritual intelligence and
organization commitment however job satisfaction acted as a mediator between
the two variables. There is evidence suggesting that when employees experience
workplace spirituality they feel more affectively attached to their organizations,
experience a sense of obligation/loyalty towards them, and feel less
instrumentally committed.
A study on The Relationship between Spiritual Intelligence and Organizational

Commitment in a Public Sector by Ghorbani , Haghigni, Tajrishi and Rasteh-
moghadam (2012) demonstrated that from among ten aspects of spiritual
intelligence, four factors namely, attending religious
places, spiritual experiences, religious beliefs and a purposeful way of life
respectively have the highest correlation with organizational commitment.
Moreover, the hypothesis of the research assumed a relationship
between spiritual intelligence and organizational commitment and results
indicated that the spiritual intelligence is most connected to
emotionalcommitment.
An empirical study conducted by Reg and Cuhna (2008) aimed to find out the
impact of five dimensions of workplace spirituality (team's sense of community,
alignment with organizational values, sense of contribution to society, enjoyment
at work, opportunities for inner life) on affective, normative and
continuance commitment. A sample of 361 individuals from 154 organizations
was interviewed. Correlations, regressions and cluster analyses were carried
out. It was found out that the five spirituality dimensions explain 48,16 and 7 per
cent of the unique variance of, respectively, the affective, normative and
continuance forms of commitment. The findings suggest that when people
experience workplace spirituality, they feel more affectively attached to their
organizations, experience a sense of obligation/loyalty towards them, and feel
less instrumentally committed.
A study by Singh and Sinha (2013) from the Department of Humanities, MN NIT,
Allahabad conducted a study which aimed at examining the impact of spiritual
intelligence on quality of life among the executives serving in government
organizations. The results proved that officers in higher age brackets had
relatively higher Spiritual Quotient (SQ) as compared to the younger group. It
may be positively reasoned that with age, job requirements and rigours of life,
the officers in the higher age bracket are able to develop better Emotional
Quotient which supports development of SQ. Also, they begin to
indulge in certain spiritual practices, leading to better SQ. It was also observed
that SQ was comparable for both, male and the lady officers, with that of the
males being very slightly higher. It is probably because males generally go
through more rigours in the government organisations than their counterparts.
QoL was higherin most of the cases where SQ was high. Thus it can be
pragmatically be discussed that officers with higher SQ view life in a broader
perspective, not relating to physical comforts alone. They relate to the entire
spectrum of human experience with the backdrop of pleasant and
difficultmoments.
Based on the above findings, the current study attempts to explore the
contribution of Spiritual Intelligence and Quality of life towardsOrganisational
Commitment among employees of the organisation at senior andjunior level and
to see if any significant differences exist between them and to further
accentuate understanding of the dynamics that leads to a successful
organization. This will help to understand and identify those personal
and spiritual values that people hold in their lives that assist them in building
secure relationships and creating interpersonal understanding in the context
of a dynamic workplace.
* To find out the relationship among spiritual intelligence, quality of life

and organisational commitment.
* To study and compare the spiritual Intelligence of junior and senior employees.
* To study and compare the quality of life of junior and senior employees.
* To study and compare the organisational commitment of junior and senior

employees.
* To find out the variance of Spiritual intelligence and quality of life in

organisational commitment of junior employees.
* To find out the variance of Spiritual intelligence and quality of life in

organisational commitment of senior employees.
Hypotheses of the study

HI: There will be a significant relationship among spiritual intelligence, quality of
life and organisational commitment.
H2: There will be a significant difference between junior and senior employees
on Spiritual Intelligence.
on Quality of Life
on organisational commitment.
H5: There would be a significant variance of Spiritual intelligence and quality of

life in the organisational commitment of junior employees.

life in organisational commitment of senior employees.
Method
Participants
120 questionnaires were distributed, of which 92 usable responses were

received with a response rate of76.67% and was undertakenin the month of
December, 2013. Data was collected on site on one to one basis. The subjects
included employees from different levels of the power sector industry.
Convenience sampling technique was used in the present study and included
males as well as female employees ofthe organisation.
Females comprised of 27.17% in our total sample and male comprised of 72.82%.
Again, 77.17% of the employees were married, while 22.82% were unmarried.
Further 42 junior and 42 senior employees were selected for the purpose of
comparison. Senior employees are those with 5 and above years of experience
andjunior employees are those with 2 andbelow years of experience in the
organisation. The junior employee's age range is 24 to 58 years and the senior
employee's is 47 to 58 years old.
Instruments
The Spiritual Intelligence Self-Report Inventory: was used to measure spiritual
intelligence, by David. King (2008), it consists of 24 items categorised into four
dimensions namely critical existential thinking (CET), personal meaning
production (PMP), transcendental awareness (TA) , conscious state expansion
(CA). The respondent gives his or her score for individual items according to his
or her perception. Items are on a five point likert scale and the respondent has to
choose the one most appropriate. The final 24item pool displayed an alpha of .92,
which represents a more appropriate level of internal reliability (Clark & Watson,
1995). Individual subscales of CET, PMP, TA, and CSE also displayed adequate
alpha coefficients of .78, .78, .87, and .91, respectively. The average inter-item
correlation was .34, with split-half reliability at the .91 level.
The Flanagan Quality of Life Scale (QOLS): was developed originally by John
Flanagan in the 1970's. The QOLS was originally a 15-item instrument that
measured five conceptual domains of quality of life: material and physical well-
being, relationships with other people, social, community and civic activities,
personal development and fulfilment, and recreation. The Cronbach's alpha
reliability of sample was found to be .842 (cc>0.7)
Organisational Commitment Questionnaire: this questionnaire was developed by

Allen and Meyer in 1991 in the Department of Psychology Centre for
administrative and informational studies, University of Ontario, Canada. Median
reliability estimates for the affective, continuance and
normative commitment scales respectively are .85, .79 and .73. The Cronbach
alpha for this is 0.708. Convergence and Discriminant validity is supplemented by
internal reliability.
Research design
The present research is a two groups design, groups are designated as senior
employees andjunior employees.
Procedure
The above mentioned tools were administered to the sample of junior and senior
employees from the organization after due permission and consentfrom
them. A brief over view ofthe purpose of the research was explained to the
respondents. Efforts were made to establish rapport with the respondents and
any doubts pertaining to the study were addressed. The instructions were
mentioned clearly on the top of the questionnaire. Participants were requested
not to leave any item unanswered. They were assured that the information
collected from them will be kept confidential and would be used for research
purpose only. After the respondents filled the questionnaires, they were thanked
for their cooperation.
Results
Data was analysed with the help of SPSS. Following statistical technique was
used for data analysis and results are presented in the following tables.
Descriptive Statistics: Group Mean, StandardDeviation
Inferential Statistics: Product Moment Correlation, Regression Analyses
A significant positive correlation was foundbetween SI and QOL, r(92) = .395,

p<.001. Similarly significant positive correlations were found between SI and OC,
r(92) = ,532,p<.001 and between QOL and OC, r(92) = .463, p<. 001.
Discussion
The aim of the present study was to find out the relationship among spiritual
intelligence, quality of life and organizational commitment. It also tried to find
out the differences in the two groups, Junior and Senior employees on the three
variables Spiritual Intelligence, Quality of life and Organizational Commitment.
Lastly, it was checked whether Spiritual Intelligence and Quality of life
successfully predicted the organizational commitment level in both the junior
and senior groups of employees.
With the stated objectives the study was carried out employing a sample of 92
consisting employees from both the groups. The nature of the organisation
included in the study was a public sector company. The results of the study can
be discussed as under.
HI: There will be a significant relationship among spiritual intelligence, quality of

life and organisational commitment.
The results indicated a significant positive correlation between spiritual
intelligence & quality of life, spiritual intelligence &organisational
commitment and quality of life & organizational commitment. The findings were
supported by Singh and Sinha (2013) who demonstrated that spiritual
intelligence positively impacts quality of life and Amadi (2012) who established
that spiritual intelligence has a significant relationship with the quality of life.
on Spiritual Intelligence.
The above hypothesis was tested by computing t-test and mean of spiritual
intelligence scores for senior and junior employees. From the results it was
evident that there was a significant difference in spiritual intelligence between
senior and junior employees. Results indicated that senior employees were
significantly high on spiritual intelligence scores than junior employees. Study by
Haditabar and Ghodsi (2011), lend support to our hypothesis, they analyzed the
effects of spiritual intelligence components education on quality of spouses life
of veterans studying in adults school in Tehran in years 2010-2011 have found
these results: spiritual intelligenceteaching influence 8 dimensions of quality of
veteran's life (physical functioning, role limitations related to physical health,
role limitations related to emotional problems, vitality, emotional wellbeing,
social functioning, pain and general health of wives).
on quality of life
From the results it was evident that there was a significant difference in quality
of life between senior and junior employees. Senior employees were significantly
high on quality of life scores than junior employees. The health related quality of
life of the employees inthe Greek hospitals assessed by Tountas and Aga (2003)
had shown that the oldest group of the sample (<50 years old) reported,
generally, abetter health status compared to any other age group of the sample
whilst the younger participants (2029 and 3039 years old) the worst ones. This
study therefore supports our hypothesis.
on organisational commitment.
From the results it was evident that there was a significant difference in
organizational commitment between senior and junior employees. The results
indicated that senior employees were significantly high on organizational
commitment scores than junior employees.
Organizational Commitment-tenure relationship finds its basis in the perceived

costs or exchange-based approach exemplified by Becker's (1960) side-bet
theory. Increasing tenure is generally associated with increased side-bets which
make staying in the organization more attractive. Older employees view their
past years of service to the organization as an investment, and will have the
psychological barrier that it would be more difficult for them to shift from one job
to another. Long-service employees also develop affective attachment to their
organization. That explains their higher commitment to the organization
(Bosnian, Buitendach, & Laba, 2005; Iqbal, 2010; Meyer et al., 2002; Newstrom,
2007; Suliman and Lies, 2000).

life in the organisational commitment of junior employees.
The results of the regression indicated that the two predictors - spiritual
intelligence and quality of life explained 7.3 % of the variance for organizational
commitment the criterion. But this model is not significant and therefore is
not a good fit. From table 3.3, we see that the two predictors together are not
necessarily useful for predicting organizational commitment in junior employees.
Also, individually spiritual intelligence and quality of life are not good predictors
of organizational commitment when it comes to junior employees. This is in tune
with our previous hypotheses where junior employees had lower mean scores on
each of the three variables as compared to the senior employees. Therefore this
hypothesis is not accepted.
H6: There would be a significant contribution by Spiritual intelligence and quality

of life in the organisational commitment of senior employees.
The results of the regression indicated that the two predictors explained 24.2%
of the variance for organizational commitment. From table 3.4, we see that the
two predictors spiritual intelligence and quality of life together are useful for
predicting organizational commitment in senior employees, therefore this model
is a good fit, also individually, quality of life significantly predicted
theorganizational commitment. This adds support to our previous findings where
senior employees have a higher mean score on the three variables as compared
to the junior employees.
Birjandi (2013) through his research proved that, coefficient of determination

indicates that 28 percent of employee's organizational commitment can be
calculated by the quality of work life's factors and the other 72 percent can be
explainedby the other variables.
Thus, from the above analysis it can be seen that there exists a positive
significant relationship among spiritual intelligence, quality of life
and organizational commitment. The junior employees were having more
variation with the scores of spiritual intelligence as the age ranges varies from
20s-50s but despite oftheir age spiritual intelligence was found lesser among
juniors as compared to seniors. It further strengthens that apart from the age,
length of service in the same organization increases the spiritual
intelligence and organization commitment. The tenure of service in the same
organization increases the connection to the particular organization, leads to
higher sense of belongingness and its workforce and vision. The number ofyears
that an individual serves in an organisation clearly predicts higher organisational
commitment and quality of life. People with higher level of spirituality are
healthier, happier and have more productive lives at work (Tischler, 2002). While
there is an increase in the spiritual intelligence, it leads to higherorganizational
commitment which further improves the quality of life of an individual.
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Lisans Tezi,Dzmir
AuthorAffiliation
Samina Bano, Upasatia Chaddha, Shamaz Hussain
Department of Psychology, Jamia Millia Islamia, New Delhi
AuthorAffiliation
Correspondence should be sent to Upasana Chaddha
Department of Psychology, Jamia Millia Islamia, New Delhi
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Relationship between spiritual intelligence and job satisfaction among

female high school teachers Zamani, Mahmmood Reza and Karimi, Fariba*
Department of Educational Sciences, Islamic Azad University, Isfahan
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A Review: the Job Satisfaction Act as Mediator

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A Qur'anic Framework for Spiritual Intelligence

Bensaid, Benaouda; Machouche, Salah ben Tahar; Grine, Fadila. Religions 5.1
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EFFECT OF SPIRITUAL INTELLIGENCE, THE

MORAL LEADERSHIP OF THE EMPLOYEE'S
PERSPECTIVE; (CASE STUDY: ISFAHAN
UNIVERSITY STAFF AND NAJAF ABAD AZAD
UNIVERSITY)
Tabatabei, Seyed Akbar Nilipour; Zavareh, Farnaz Beheshti. Kuwait Chapter of the
Arabian Journal of Business and Management Review 4.1 (Sep 2014): 379-389.
1. Full text
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Abstract
TranslateAbstract
Today, managers have high moral leadership, they came to believe that
intellectual growth, and job, which requires a spiritual intelligence. Therefore,
whatever for managers' increase, integrity, accountability, and spiritual symbols,
beliefs and values and normsof work, the responsibility of leadership for the
entire organization, and society will be increased? In this study, we tried to
examine the influence of spiritual intelligence and its dimensions on ethical
leadership. This study was conducted in the spring of 2014, in Isfahan province.
The study sample consisted of the employees of the University and the Free
University of Najaf Abad. The sample size was determined based on the required
number of samples, the structural equation, and the questionnaires were
distributed randomly among the 200 employees, and collected. According to the
literature and research background, a main hypothesis and sub-hypothesis four,
that were made and tested. Data were collected through questionnaires.
Cronbach's alpha for all questions relating to the variables in the analytical
model was 0.88%, which is acceptable. Data were analyzed using SPSS software
version 18 and AMOS 20 the results of this study suggest that, spiritual
intelligence, has a significant positive impact on ethical leadership.
Full Text
TranslateFull text
Headnote
Abstract
Today, managers have high moral leadership, they came to believe that
intellectual growth, and job, which requires a spiritual intelligence. Therefore,
whatever for managers' increase, integrity, accountability, and spiritual symbols,
beliefs and values and normsof work, the responsibility of leadership for the
entire organization, and society will be increased? In this study, we tried to
examine the influence of spiritual intelligence and its dimensions on ethical
leadership. This study was conducted in the spring of 2014, in Isfahan province.
The study sample consisted of the employees of the University and the Free
University of Najaf Abad. The sample size was determined based on the required
number of samples, the structural equation, and the questionnaires were
distributed randomly among the 200 employees, and collected. According to the
literature and research background, a main hypothesis and sub-hypothesis four,
that were made and tested. Data were collected through questionnaires.
Cronbach's alpha for all questions relating to the variables in the analytical
model was 0.88%, which is acceptable. Data were analyzed using SPSS software
version 18 and AMOS 20 the results of this study suggest that, spiritual
intelligence, has a significant positive impact on ethical leadership.
Keywords: intelligence, spiritual intelligence, critical thought, providing a

personal, transcendent consciousness, level ofdevelopment, ethical leadership.
Introduction
Studies show that, in the spirituality of the organization, and corporate

communications are considered as the challenges of the 21st century, and
managers must necessarily deal with this new phenomenon (Amiri and
Eskandarpour, 2013). Consider spirituality asintelligence; expand our
understanding of spirituality and intelligence. Spiritual Intelligence combines the
constructs of spirituality and intelligence, within a new structure.
This intelligence, which in the late twentieth century, came to the scholarly
literature ofpsychology and management, is unable to predict the functionality
and compatibility as compared to the surrounding environment, and lead to
increased efficiency and effectiveness at the national level and transnational.
This intelligence provides constructive opportunities to people to be sensitive in
the front material and spiritual realities, and search them, their excellence, and
every day, to mingle objects, places, relationships and roles (Askari Vaziri and
Zarei Matin, 2011).
In-depth study in the field of moral leadership, in recent years, followed by the
social sciences and humanities scholars. This type ofleadership is defined as
leadership based on conduct or behavior norms, through actions, personal
actions and interpersonal relationships, and improve the conduct and
behavior of its followers through two-way relationships, improving staff and
decision-making (Brown et al, 2005). The moral leadership, special emphasis will
be on two aspects, features, and characteristics of ethical leadership, including
integrity, honesty, compassion for others and humanity, justice and mutual trust,
and the impact of ethical leadership on follower themselves through social
learning processes (based on reward, punishment, and modeling the
behavior ofattractive and appropriate role models). However, the existing
approaches, the effectiveness of managers and leaders in organizations greatly
accepted, the two dominant schools of thought on this. At first view, it is
emphasized that the mere fact that managers have a high level of organization,
and the role of power and decision-making, predispose them to influence the
employees under them. In the second approach, managers or supervisors, not
the mere fact that there are in management position, but also due to the
proximity ofthe staff, and intimacy in the relationships be elected as morality
(Mohammadi et al, 2013).
Managers with high ethical leadership and values, and beliefs, moral right will
come to believe that their intellectual growth and employment are required to
have spiritual intelligence. Therefore, whatever belongs to the directors, the
integrity and accountability ofpersonal identity and social symbols, beliefs,
values, and norms of labor increases, then, a sense of responsibility, in the
face of the organization, and society will increase (Eskandari et al, 2012).
Therefore, the aim of this study was to investigate the influence of spiritual
intelligence and its dimensions on ethical leadership. Next, a literature
review of research hypotheses and the conceptual model, are presented. Then,
methodology, and results of data analysis are presented, and finally, discussion
and conclusions stated.
Theoretical and research background
Spiritual Intelligence
The concept of spiritual intelligence, which has been proposed in recent

decades is, involves a kind of adaptation, and behavior problem solving,
including the highest levels of growth in different areas of cognitive, moral,
emotional, interpersonal, etc., and assists the individual in order to harmonize
with the surrounding phenomena, and achieve internal and external integration
(Ghobari Bonab et al, 2007). A spiritual intelligence, it is necessary to use deep
inner resources of the individual, by enhancing the capacity of attention, and
strength, and versatility, the development of clear and consistent
understanding of the people in building a working relationship, the power to
detect true meaning of accidents and incidents, and the ability to create
meaningful work, recognition and personal setof values, a clear
sense of purpose, a life without violence, and with it, the leaders of integrity and
honesty. (Golchin and Sanjari, 2012). There are many different definitions
for Spiritual Intelligence, which was proposed by different authors, that follow,
are paid to some of the most important definitions: spiritual, are the
expression of a set of capabilities and competencies that is the basis ofpersonal
knowledge, and the skills he has, accordingly, spiritual intelligence, is a
framework to identify and organize the required abilities and skills, to adapt, and
use of spirituality (Emmons, 2000). Levin (2000) suggests that spiritual
intelligence, as manifested in a person's lifetime benefit of spirituality. He
suggests that the development of spiritual intelligence is the need to recognize
our mutual relationship with all life, and the capacity to exploit the
power of perception beyond the five senses, and which involve evidence that is
beyond, linear analytical intelligence, and our rational thinking (Amram,
2009). Spiritual intelligence is the capacity for a deep
understanding of existential questions, and more, in multiple
levels of consciousness, which implies an awareness of our relationships with
others and the world beyond, earth and other creatures (Vaughan,
2002). Spiritual intelligence is the intelligence, that is, illustrated, and the
solvent, the meaning and value issues. Ho is, thereby, it can amplify the life, and
making it richer, and get the meaning of it, that intelligence, by which we can
assess, directions and guidelines in life. This definition also refers to the
relationshipof spiritual intelligence, and a sense of connection with a greater
and greater total (Zohar & Marshal, 2002). When people are employed,
its spiritual intelligence, the brain not only produces the required information,
but is accelerating, requiring the use ofintuition in person. Nasel (2004), states
that, spiritual intelligence, is, including our connection with self, others,
community, the Earth, and the universe. He was saying, defines spiritual
intelligence as follows: Feature that makes one understand the practical
issues,spiritual and existential, through empowerment and spiritual possibilities,
so much better, and understand its meaning.
AMRAAM (2009), that is, spiritual intelligence, includes a sense of meaning and a
mission in life, a sense of the sacredness of life, the higher the value of, and
believe in a better world.
From the perspective of King (2008), Emotional Intelligence, defined as a set of,
mental capacity, the unity, integrity, and adaptive useof spiritual and existential
aspects of one's superiors, and achieve results such as deep existential
thoughts, recovery of meaning and self- understanding, excellence, and is
capable of four basic dimensions:
1. Critical Existential Thinking. That is, the capacity for critical reflection, rather
than metaphysical, and existential universe, time, space, death, etc.
2. Personal Meaning Production. That is, the ability to use the physical and
emotional experiences to create meaning and purpose ofthe person;
3. Transcendental Awareness. That is, the ability to identify aspects of a

transcendent self, the world and others, using the alert;
4. Conscious State Expansion; It's an ability to enter into,

higher spiritual positions, including deep reflection, prayer and meditation, and
out of it (King, 2008).
The research findings show that spiritual intelligence is grown, like other
intelligent person. Notable is that, spiritual intelligence, to a large extent, is an
individual process, and managers, but can facilitate it, in organizations such as,
build a spiritual environment in the values, to employees, to respect the
belief of their ability, that this behavior will be in the form of moral leadership
(Golchin and Sanjari, 2012).
Ethical Leadership
Leadership and management, along with public and professional awareness, and
business people, conceptual skills, technical and practical experience, is not
regulated. Management and leadership is the issue, and then there is a
moral dimension, to do anything. Ethical leadership is a type of leadership, which
recently attracted the attention of researchers, and is the kind of leadership that
will help organizations can increase employee performance. A manager can only
be good managers, who can play a leadership role in the organization, and then,
turn to the person, transcoding, excellent relationships, which will be created a
good opportunity for the leaders, and others who are in contact with him (Taban
et al, 2013).
Ethical leadership is a form of leadership that is needed for the

development of ethical standards for the administration of employee behaviors,
and implementing ethical standards, effectively, and behaviors. Ethical
leadership can increase equality, justice, respect for the ability of individuals,
and are described, combining honesty, reliability, trustworthiness, sincerity,
democratic decision-making and participation, supportive, caring, and
kind of features (Yilmaz, 2010). From the perspective of Brown (2005), ethical
leadership is, ofindividual and group behavior, where appropriate, the norm, and
to support this kind of behavior is done by following the establishmentof bilateral
relations, and reward, and the possession of power. Ethical leadership is the
style of leadership in which respected the rights of others. In this
type of leadership, accepted moral values, for all, such as justice, fairness,
honesty, integrity, and good work is centered on the focus and attention
(Golparvar, 2010). According to this definition, leaders are summoned his
followers regularly, adhere to ethical standards, including honesty, compassion
and fairness, and consider the rewards and punishments for ethical and unethical
behaviors (Salehnia , 2012).
Dimensions of ethical leadership, according to research Taban et al (2013), as is

Figure 1, which further establishes, to explain each one.
(1) Justice; It refers to; just make decisions, that discrimination has no place in
it. Procedures that run, the people, should not be in the interest of third parties.
Justice agencies, states, the organization's leaders decide, consistent with
respect for diversity and fair treatment between persons of different sex,
nationality, religion, political, economic and social situation (Eisenbeiss, 2012).
(2) Responsibility and sustainability; this aspect refers to the concern that a
leader, it is about people, society and the environment. Leadership roles rooted
in the community. A leader tries, the resources that are used, leaving its
interests, for future generations, in this respect, as compared to other domains,
is for the welfare of society (Eisenbeiss, 2012) .
(3) Moderation; Equinox Aspects, refers to, moderation and humility, and the
balance of the leaders. Leaders should try to work towards a rational balance
between the objectives and interests of stakeholders. It is obvious that the
purpose of balance, ethical leadership is to balance organizational goals, and
interests of stakeholders (Eisenbeiss, 2012).
(4) Truth; One of the most important aspects in establishing any relationship, is
the truth. Relationship that is based on this aspect, there are many differences
with other relations that are lacking. The population, the leaders of organizations
is that they are the people with power, and this power, is due to the fact that they
express, the truth as it is, and never separated from truthfulness (Hazer, 1992).
(5) To fulfill that promise (covenant); People, basically, know your subject, be
loyal to your career, basically, there are people who can be relied on to them.
When the action is, according to the power process begins, but the leader, the
distance, the truth, and fulfill that promise, no credit, the analysis is power, and
this power is back on is the stiffness (Hazer, 1992).
(6) Respect for the individual; this aspect is based on truth, justice, deliver, and
moderation. That is, if people try, they will fulfill their promise, to others, to be
honest, pursuit of justice, and moderation are, in fact, been respected, others
(Hazer, 1992).
(7) Immediacy of communication with others; One of the things that managers
and leaders need to be considered, this is a must try, in some cases, to
communicate with their employees, without any filters. In most cases, when a
person wants to communicate with a manager or leader, so setbacks are, the
people are deterred from establishing a relationship with a manager or a leader.
A moral leader, you should try that, at all times, be open to their employees, and
others to communicate with them easily (Khani, 2007).
(8) Unravel; Individuals, on the basis of relief can be placed in one of the three
following dimensions:
Individuals' problem; People who have always problems, and work with dizziness
and lazy, and always seek to finish the job quickly, and when, they are working,
not working, with the consent. People problematic; these people are always
thinking about making trouble, and usually do not do, do, in the normal course,
and try to upset their clientele.
Who's the solution; People are being built, just for work, and always have, do, do,
in the best sense, and solve their own problems voluntarily. Leaders should try
that, they lead the people nodes, and try to convert people who exist in the
organization, as troubled and problematic, as people viable solution (Khani,
2007).
Due to the rapid changes that occur in the world of organizations, leaders,
organizations should try to benefit from the moral leadership, using spiritual
intelligence, and through his leadership, to encourage, employees, to adapt
themselves to circumstances, and increase their competitive ability (Taban et al,
2013).
Development of research hypotheses and the conceptual model
A major premise, minor premise and four, are the following, and more, the
conceptual model of this study are:
(1) Spiritual intelligence, its impact upon the moral leadership of the
University of Isfahan, Islamic Azad University of Najaf Abad.
1.1 Critical thought, influence upon the moral leadership of the University and
Islamic Azad University of Najaf Abad.
1.2 Provide personal meaning, impact upon the moral leadership of the
University and Islamic Azad University of Najaf Abad.
1.3 transcendent awareness, influence upon the moral leadership of the

University and Islamic Azad University of Najaf Abad.
1.4 Development of levels of consciousness, influence upon the moral

leadership of the University and Islamic Azad University ofNajaf Abad.
Sample
In this study, the target is applied, and the method of data collection, is a
descriptive survey. The population of this study included, university staff, and
from Najaf Abad Azad. In this study, we have used the method of random
sampling. The sample size was calculated on the basis of samples required for
SEM, on the basis of 200 questionnaires were distributed, and 193 acceptable
questionnaires were selected for analysis. The questionnaire used in this study
was composed of two parts. The first part includes, demographic variables, and
the second part was devoted to measure the variables of interest in this
investigation. Rating scale questions were obtained from a pro, so much the
opposite, based on score of 1 to 5.
Measurement of Variables
The content validity of the questionnaires, consultation with experts, was

approved. In order to determine the reliability test, Cronbach's alpha was used.
Cronbach's alpha for all questions related to the variables in the analytical
model, respectively, 0.88%, which is acceptable.
In Table 1, the Cronbach's alpha, of each of the variables of the study is:
Data analysis
Results of confirmatory factor analysis
In the first step, measurement models are fitted. In Table 2, the

parameters of the fitted models are: spiritual intelligence, along with
its dimensions, is analyzed as a factor of four, and moral leadership, analysis, is
an eight-factor
Measurement model, are a good fit, ie, general indicators, confirming this case,
the data support the model, as well. The factor loadings, were all higher than 0.5,
and the significance level was 0.000.
Results of structural equation

After reviewing and confirming the measurement model, the first step, the
second step is to test the hypotheses, structural equation modeling, the main
hypothesis and sub-hypotheses, the trend is, and is analyzed Also, in Table 3,
indices of overall fit of the model is presented.
The result of the information provided in Table 3 is as follows:
The Amos output, the estimate of the standard model, shows that, path analysis
model is the appropriate model. Chi normal value is 1.68, which is between 1 and
5. RMSEA value of the model is equal to, 0.07, and the fit is, well, the GFI and
AGFI, and NFI and CFI and IFI indices: , all close to or higher than 90%. Finally,
the RMR, is close to 0 values for fit indexes, for example, are all in the reception
Area, and these indices, showing that the fit well modeled by the data, and data
collected to give good support, pattern. The main hypothesis with regression
coefficients and partial values, for each hypothesis, in Table 4, are given.
Furthermore, structural equation model is given in Figure 2:
The main hypothesis with regression coefficients and partial values, for each
hypothesis, are given in Table 5.
Discussion and conclusions
The results of the study the research hypotheses, indicates that:
Emotional Intelligence has a significant positive impact, with regression

coefficients of 0.97 for moral leadership.
Ethical leadership is the style of leadership in which respected the

rights of others. In this type of leadership, accepted moral values, for all, such as
justice, fairness, honesty, integrity, and the right thing is to focus and pay
attention. Because, spiritual intelligence is clever, that is, represent, and solve
problems of meaning and value. As was expected, spiritual intelligence has a
significant positive impact on ethical leadership.
1 critical thought, with a regression coefficient of 0.47, has a significant positive

impact on ethical leadership. Capacity for critical reflection, rather than
metaphysical and existential universe, time, space, death, etc., makes one
understand its commitments, the value of, and are bound to know, and try not to
use them in their work.
Providing personal meaning, with a regression coefficient of 0.38, have positive

and significant impact on ethical leadership.
Transcendental consciousness, with a regression coefficient of 0.79, has a

significant positive impact on ethical leadership.
Development levels, with regression coefficients of 0.46, have a significant

positive impact on ethical leadership.
In total, spiritual intelligence, because, one, understand, discussion

practical, spiritual and existential, through empowerment andspiritual resources,
and to better understand the meaning of it, can be more respect , fairness,
responsibility, respect for people, etc., and are bound to know himself, to abide
by these factors.
As applied proposals must be concluded that:
Organizations should provide some kind of valuable wisdom, insight, using

discretion, which is a moral issue, the position offollowers, characterized by a
series of thoughts, ideals and shared values, and they wishes to carry out its
duties and obligations, or accept responsibility for the ethical way.
Managers should be monitoring aspects, and sensitive, in the human resources

organization, dedicated to the advancement and promotion, the people who
support the values of the organization, as amended, or round, it those who do not
support the values, because of inability supervisory authority and, in general, is
due to the weakness of principal (due to the low level of competence and
capability, negative attitudes, distrust, and lack of proper communication in
various categories, etc.), which shows that the organization is run, not the
manager, but by the hidden and informal power.
Spiritual intelligence, like IQ and is very nurturing, and managers need to

develop, it would, in itself, facilitate, nurture it in their organizations, including
those that build spiritual environment in the and their value for employees,
respect their opinion. Also, organizations can engage in, conduct workshops, to
raise the level of spiritual beliefs, thoughts and attitudes of employees.
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AuthorAffiliation
Dr.Seyed Akbar Nilipour Tabatabei1, Farnaz Beheshti Zavareh2
1Faculty member of Research Institute of Shakhes Pajouh, Isfahan, Iran
2Ph.D. student of Human Resource Management, Research Institute of Shakhes

Pajouh, Iran
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SURVEYING THE EFFECT OF SPIRITUAL

INTELLIGENCE ON EMPLOYEE
EMPOWERMENT
Mosaybian, Nafiseh; Araghizade, Asgar. Kuwait Chapter of the Arabian Journal of
Business and Management Review 3.6A (Feb 2014): 95-105.
1. Full text
2. Full text - PDF
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4. References 6
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Abstract
TranslateAbstract
The main goal of this research is to survey the effect of spiritual intelligence on
employee empowerment. Spiritual intelligence is independent variable and
employee empowerment is dependent variable. Research is solidarity from the
view of descriptive and applicable from the view of aim that is according to
library and field researches. Statistical society of this research is Payam Noor
University employees of Kermanshah province that is 195 persons and the
statistical sample is determined via 130 individuals. Sampling method is simple
random and data are gathered via standard questionnaires. Spiritual
intelligence variable is established from Moghimi's book (1390) and employee
empowerment variable is established from Spritzer's book and et al (1995).
Cronbach's alpha of total questionnaire is equal to 0.942. For surveying the
gathered data, SPSS13, LISREL8 software is used and results of data analysis
are: spiritual intelligence has significant and positive effect on employees'
empowerment. Sense of competence has no significant and positive effect
on spiritual intelligence. Sense of authority has significant and positive effect
on spiritual intelligence. Sense of being effective has significant and positive
effect on spiritual intelligence. Sense of meaningfulness has significant and
positive effect on spiritual intelligence. [PUBLICATION ABSTRACT]
Full Text
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Headnote
Abstract
The main goal of this research is to survey the effect of spiritual intelligence on
employee empowerment. Spiritual intelligence is independent variable and
employee empowerment is dependent variable. Research is solidarity from the
view of descriptive and applicable from the view of aim that is according to
library and field researches. Statistical society of this research is Payam Noor
University employees of Kermanshah province that is 195 persons and the
statistical sample is determined via 130 individuals. Sampling method is simple
random and data are gathered via standard questionnaires. Spiritual
intelligence variable is established from Moghimi's book (1390) and employee
empowerment variable is established from Spritzer's book and et al (1995).
Cronbach's alpha of total questionnaire is equal to 0.942. For surveying the
gathered data, SPSS13, LISREL8 software is used and results of data analysis
are: spiritual intelligence has significant and positive effect on employees'
empowerment. Sense of competence has no significant and positive effect
on spiritual intelligence. Sense of authority has significant and positive effect
on spiritual intelligence. Sense of being effective has significant and positive
effect on spiritual intelligence. Sense of meaningfulness has significant and
positive effect on spiritual intelligence.
Keywords: spiritual intelligence, empowerment, sense of competence,

sense of authority, sense of being effective, sense ofmeaningfulness
Introduction
Intelligence is a concept that human has been interested in to research about

its dimensions, specifications and types. Several descriptions are provided
for intelligence. Each definition is limited to the time period and cultural context.
The meaning of intelligence is differed within the past decades. According to the
current values in each era, different vies are provided aboutintelligence. The
instrument for measuring it is always changing, too (Shelekton and Felcher, 1978;
translator: Karimi and Jomehri, 1376). Zoher and Marshal (2000) in their book
define it at spiritual intelligence. From the view of Delman (2001), spiritual
intelligenceis human capacity for asking questions about life meaning as well as
experience the linked bond between each of us and the world we live in. Amaram
(2007) defines spiritual intelligence as a set of capabilities for applying tools and
resources, values and spiritualspecifications for increase and well-being of daily
life. As an overall definition, Pich and Kroba state that empowerment is a multi-
dimensional social process that help people to have control over their lives, a
process that empower persons to understand the meaning of empowerment. It is
necessary to attention to several points: empowerment is multi-dimensional and
processes. It is multi-dimensional since it occurs inside the dimensions
of sociology, psychology, economics and other dimensions. Empowerment is a
process like a path or travels for improvement the work. Other dimensions
of empowerment may have a lot of coordination with a special filed or other
persons (Pich and Kroba, 1999, p 70). Employees' empowerment is considered as
an important and fundamental variable from the side of organizational
researchers and managers. Researchers always identify the situation and related
matters to employees' empowerment.
Research background
Theorist definition of spiritual intelligence is intelligence though it related
matters to meaning and values are measured. Thisintelligence puts our activities
and lives in wider, richer and more meaningful fields. An intelligence that helps
us to find what process or path is more meaningful than the other (Zoher and
Marshal, 2000). Spiritual intelligence relates clear mind with available
infrastructure basis and help person to recognize reality from imagination. This
definition is provided in different cultures as love, wisdom and service (Vegan,
2003). Spiritual intelligence is human capacity for asking final question about
life meaning as well as experience the linked bond between each of us and the
world we live in (Velman, 2001). Groo (1971) mentions to the general
definitions of dictionaries from empowerment that includes
delegation of legislative power, delegation of authority, the providing mission and
power. In 1990 Gandz defined empowerment with delegating decisions to
employees. But Zayerman (1990) points to having a simple and impossible
definition of it and believes when providing a definition for empowerment is easy
that we consider it without paying attention to some terms like helplessness,
powerlessness and alienation. If we want to define it according to different
persons, it is too hard. Empowerment means providing more freedom, work
independency, being responsible for decision-making and self-control in doing
affairs for the organization's employees (Moliness, 1999). Empowerment means
entrusting to persons that are not manager for making important organizational
decisions that employees are grouping in it in teams and then for their
managerial activities like hiring, firing, individual education, determining the
goals and evaluating the results' quality, a full responsibility is given to a team
(Vagner and Hlonberg, 1995). Kevin and Spritzer (1997), Tomas and Velthos
(1990), Ford and Folkor (1995) and Veten Kameron (1998) acknowledge that
empowerment is a multi-dimensional concept and differ for different persons.
Kevin and Spritzer (1997) name this kind of vision ad an organic process.
According to the definition of Spritzer (1997), four dimensions of empowerment
include:
1- Being effective
2- Having a choice
3- Eligibility
4- Significant
Identity of empowerment components
Being effective: effectiveness is the degree to which individual can influence on

administrative, operational and strategic outcomes ofthe work (Spritzer, 1995)
Having a choice: it refers to self-authority or having a choice means individual

freedom and independency in necessary determinationof job's duty performance
(Tomas and Velthos, 1990)
A sense of competence: It refers to how a person can do the job tasks skillfully
and successfully (Tomas and Velthos, 1990). Effectiveness of suitability is a
personal belief that individual feels that he can successfully performs the
assigned duties (Bandora, 1997).
A sense of meaningfulness: An opportunity that people feel following a valuable

and important job's aims, they feel they move in a road that their time and power
is valuable (Hongoo, 1998). Meaningfulness means having valuable job aims and
internal interest ofthe person toward his job (Tomas and Velthos, 1990).
Meaningfulness is fitness between job requirements and beliefs, values and
behaviors (Spritzer, 1995).
Berach (2003) surveys different approaches about empowerment and analyzes

this approach according to two dimensions of fairness and belief to it. Base on
this matter, he identifies and provides 4 kinds of attitudes towards
empowerment.
Signal and Gardner (2007) in a research entitled "study the relation between
empowerment and field elements" surveys the relation between field elements
include relationship with superiors, public relations with the company, team
work and willingness to practice with empowerment. The result is that the
elements of relationship with superiors and public relations with the company
have significant relationship with significant aspects of the job, effect and self-
determination but have no relation with competency.
Feray (2003) in a research entitled "the impact of spiritual intelligence on

leadership" refers to the relation of spiritual intelligence and holistic Leadership
that relates four main dimensions of human: physical body, mental thoughts,
emotions, and soul. Moreover, leaders should know their own values for
motivating their followers and show them via their actions and views to create
the sense ofmembership and spiritual mission.
Research method
The current research is applicable from the view of aim and descriptive-
correlation form the view of gathering information. This research describes the
current situation for spiritual intelligence and empowers employees as we ass
inferences about possible causal relationship between variables. It means that it
surveys the relation between spiritual intelligence with employee empowerment
as well as their impact on others. Therefore, this research is descriptive-
correlation and studies the possible casual relation between dependent and
independent variables with using the available data. Two methods of library and
field are used in this research for data gathering. The used scale to answer the
questions of questionnaire is 5-option-range of Likert Scale that the rates of very
high, high, medium, low and very low (that given scores to them are 5,4,3,2 and
1, respectively). The used questionnaires in this research are standard.
The spiritual intelligence variable is adopted from Moghimi book (1390) and
employee empowerment variable is adopted from Spitzer's article and et al
(1995). In this research Cronbach's alpha method is used for determining the
reliability. Therefore, a primary sample including 30 questionnaires was pre-test.
Then, using the gained data from these questionnaires and SPSS software for
each independent and dependent variables, we prepare the following table.
The gained number from this test is significant if it is between 0.7 and 1.
Whatever the gained percentage is close to 100% indicates more reliability of the
questionnaire. According to the above table, we know the used questionnaire in
this research has high stability with Cronback' alpha 0.944. In this research we
consider the Payam Noor University employees of Kermanshah province.
LISREL8, SPSS 13 software is used for data analysis. This research is performed
in Iran for the first time. Model of Spitzer article and et al (1995) is used for this
research.
This conceptual model of the research

Data analysis
In this section the average test of a society for surveying the situation of the
research's variables, confirmatory factor analysis and structural equation
modeling is used for determining the amount and significant relationships
between variables.
4-2-1- The average test of a society
Using the average test of statistical society we survey this matter that how is
the situation of the research's variables in the under-surveyed society. Indeed,
the situation of each question and variable in the society is determined.
Design of its hypothesis is as followed:
Zero hypothesis: the average of the related variable 3 ( 0 )
Opposite hypothesis: the average of the related variable 3 (H1 : m> 3 )
In the following table, the significant number, freedom degree of the test (the
amount of samples minus 1), significant level of sig, and high and Upper and
lower levels of averages are shown. If sig < 0.05 and high and Upper and lower
levels are positive, the opposite hypothesis is accepted.
Average Comparison test of two societies for comparing spiritual intelligence

of men and women
Zero hypothesis: spiritual intelligence of men and women are equal.
Opposite hypothesis: spiritual intelligence of men and women are not equal.
As it is cleared the hypothesis of equal variance is accepted because sig > 0.05
and we should use the data of the first line for describing the test results.
Therefore, zero hypothesis is accepted because of higher sig of average
equality of two societies from 0.05. It means that spiritual intelligence has no
significant difference between men and women.
4-3- Test of the research's model
Here according to the model, we test the following hypothesizes:

1. Spiritual intelligence has positive and significant effect on the
sense of competence (com).

sense of authority (Auo).

sense of effectiveness (Eff).
4. Spiritual intelligence has positive and significant effect on the sense of being
meaningful (Mean).
4-3-1- Correlation between the dependent and independent variables
Before surveying the model from structural equation model, the correlation
between model variables is tested using Pearson's test. The correlations
between variables listed in the following table. The hypothesis test is as:
Zero hypothesis: there is no significant relation between two variables of i and j
Opposite hypothesis: there is a significant relation between two variables of i

and j
As you can see in the following table (in this table r shows the correlation
coefficient, sig shows significant level), since s> 0.05 (error level), zero
hypothesis is rejected and the relation between two variables are significant. It
means that there is a positive and significant relation between the research's
variables.
4-3-2- Test the structural model (path analysis of the conceptual model)
Path analysis (structural model) is a technique that shows the relationships

between variables (dependent and independent) simultaneously. Here,
conceptual model using structural equation and Lisrel software is tested. T he
results of assumptions are summarized in the table below.
Hypothesis that its significant numbers are more than the absolute critical
values of 1.96, are confirmed and others that are less than the absolute critical
values of 1.96, are not confirmed. Therefore, hypothesis 2, 1 and 4 are confirmed
and 3 is not confirmed.
Model is inappropriate from suitability index since the amount of RMSEA is equal
to 0.184 that is more than the allowed amount of0.08 and the amount of chi-
square divided by freedom degree is 5.35 that are more than allowed amount.
The main hypothesis testing
* Spiritual intelligence has a positive and significant effect on empowerment.
As it is determined in the following picture, the significant number is equal to

3.01 that are higher than critical amount of 1.96. Therefore, the main
hypothesis of the research is accepted. The effect amount is equal to 0.31. Model
is inappropriate from suitability index since the amount of RMSEA is equal to
0.193 that is more than the allowed amount of 0.08 and the amount of chi-square
divided by freedom degree is more than allowed amount of 3.
Total conclusion
The main goal of the study is the study of spiritual intelligence effect on
employee empowerment. Statistical society of this research includes Payam
Noor University employees of Kermanshah province. The gained results are as
followed:
Spiritual intelligence has positive and significant effect on employee

empowerment.

sense of competence.
2. Spiritual intelligence has no positive and significant effect on the

sense of authority.

sense of effectiveness.
4. Spiritual intelligence has positive and significant effect on the sense of being
meaningful.
5-2- Discussion and conclusion
5-2-1- Conclusion according to the average test of a society
According to the average test of a statistical society we survey the

situation of the research's variables in the society. According to the gained
results the dimension of being effective is in the high level in statistical society,
have a choice is in the average level, having competence is in the high level,
sense of meaningfulness is in the high level and independent variable of spiritual
intelligence is in the low level between Payam Noor University
employees of Kermanshah. According to the above statements, employee
empowerment is done in a good way at the university but spiritual intelligence is
too week within them.
5-2-2- Conclusion according to the average Comparison test of two societies for
comparing spiritual intelligence of men and women
Totally we can say that the hypothesis of equal variance is accepted because sig
> 0.05 and we should use the data of the first line for describing the test results.
Therefore, zero hypothesis is accepted because of higher sig of average
equality of two societies from 0.05. It means that spiritual intelligence has no
significant difference between men and women.
5-2-3- Conclusions based on the research model test
Correlation between the dependent and independent variables
Correlation between the model's variables is tested using Pearson test. Since s>
0.05 (error level), zero hypothesis is rejected and the relation between two
variables are significant. It means that there is a positive and significant relation
between the research's variables.
* 1 Sub-hypothesis testing: Spiritual intelligence has positive and significant

effect on the sense of competence.
According to the structural equation and Lisrel software we conclude that this
hypothesis is confirmed. It means that the spiritual intelligence of Payam Noor
University employees of Kermanshah has a positive and significant effect on
their sense of competence. Indeed higher spiritual intelligence of the employees
causes more feeling of competence.
* 2 Sub-hypothesis testing: Spiritual intelligence has no positive and significant

effect on the sense of authority.
University employees of Kermanshah has no positive and significant effect on
their sense of authority. Indeed higher spiritual intelligence of the employees
causes no more feeling of competence.

effect on the sense of effectiveness.
their sense of effectiveness. Indeed higher spiritual intelligence of the
employees causes more feeling of effectiveness.

effect on the sense of meaningfulness.
their sense ofmeaningfulness. Indeed higher spiritual intelligence of the
employees causes more feeling of meaningfulness.
* The main hypothesis testing: Spiritual intelligence has a positive and

significant effect on empowerment.
As it is clear from the test, the significant number is equal to 3.01 and is more
than critical values of 1.96. Therefore, the main hypothesis of the test is
accepted. The effect amount is equal to 0.31. Model is inappropriate from
suitability index and the amount ofchi-square divided by freedom degree is more
than allowed amount of 3. Therefore, more capability of the organization's
employees can increase their spiritual intelligence and vice versa.
References
Resources
[1] Baking ham, Marcus; Veklifton, Donald (1382), discover of capabilities,

translator: Yabod Alreza Rezaee Nezhad, Tehran, Fara
[2] Vest, 1383, Psychotherapy and Spirituality, translator) Shir afkan, Soltan Ali
and Shahidi, Shahryar. Tehran. Roshd publication
[3] Amram, Y. (2005). Intelligence beyond IQ: The contribution of emotional

& spiritual intelligences to effective business leadership.
Institute of Transpersonal Psychology
[4] Cohen S.,& Pressman, D.S. (2005). Does positive affect influence health?
Carnegic Mellon University. Psychological Bulletin 2005 by the American
Psychological, 131 (6), 925- 971.
[5] Blanchard , K.Carlos,J.P,&Randolph,A.,(1996) Empowerment Takes more than

a Minute, Sanfaroncisco: Barrett Koehler Publishers. Inc . p. 68
[6] Barling, J., Slater, F. & Kelloway. E. K. ( 2000 ). Transformational Leadership &
Emotional Intelligence: Exploratory Study, Leadership & Organization
Development Journal, 21(3), 157- 161.
AuthorAffiliation
Nafiseh Mosaybian1, Asgar Araghizade2
1 M.A. Student, Department of Management, Islamic Azad University, Malayer

Branch, Iran,
2 M.A. Student, Department of Management Islamic Azad University, Arak

Branch, Iran,
Word count: 3026

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Seven steps to spiritual intelligence

Abdullah, Salih. Intellectual Discourse 23.2 (2015): 304-307.
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3. Abstract/Details
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Abstract
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The author, Musharraf Hussain, argues that spiritual intelligence is the means to
gain an enhanced understanding of God, which grants the individual
serenity of the heart and peace in the mind. The author cites a Sufi scholar who
explains an ayat (verse) in the Qur'an to say that people are encouraged to give
bay'ah to spiritual guides. [...]I find it to be of limited use to academics or those
in academic settings.
Full Text
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Seven steps to spiritual intelligence. By Musharraf Hussain. Markfield, UK: Kube
Publishing Limited, 2015, pp. 104, ISBN: 978-184774078-6 (Kindle version).
The book under review, Seven Steps to Spiritual Intelligence, is an attempt to

provide spiritual guidance to the citizens of wealthy nations who are immersing
themselves in materialistic excesses. The topic of spirituality is typically
explored outside the realm ofreligious precepts, and this work offers a much-
needed contribution to the literature explaining the concept in light of Islamic
teachings. The author, Musharraf Hussain, argues that spiritual intelligence is
the means to gain an enhanced understanding of God, which grants the
individual serenity of the heart and peace in the mind. He explains this through a
brief guidebook consolidating fourteen centuries of spiritual wisdom extracted
from Islamic literature.
The author is a British-Pakistani Islamic scholar, scientist, and educator. He is

the founder and director of the Karimia Institute, which specialises in a wide
range of social welfare projects in the UK. He has authored several books
including the inspirational prequel to the book under review, Seven Steps to
Moral Intelligence. He has written ten books and over seventy articles that aim
to guide Muslims seeking to practice their religion better.
Chapter 1 provides the scope of spiritual intelligence and its meaning as

understood in Islamic texts. The book begins with framing the problem that
exists in contemporary societies in the context of materialistic abundance and
the void of spirituality. Hussain asserts that this text will attempt to provide
some direction to those looking for solutions. He develops his argument using
contemporary references and carefully chosen metaphors that are effective in
supporting the central thesis. Hussain then provides a solution for these
problems via the understanding and usage of one's spiritual intelligence. He uses
the definitions of Sufism andspiritual intelligence to provide examples as to how
the possessor of spiritual intelligence will benefit from it in various ways. He
concludes the chapter with a small collection of the actions that enables one to
be spiritually intelligent. The end of this chapter, along with every other chapter,
includes a summary of the key points made in the previous pages.
Chapter 2 outlines the seven internal states that individuals must have to
possess spiritual intelligence. The individual desiring highspiritual
intelligence must develop him/herself to acquire these states to reach the
level of i?san (excellence or perfection). They are taqwa (Godconsciousness),
shukr (gratitude to God), yaqin and tawakkul (certainty and trust in God), taslim
and ri?a (submission to and satisfaction in God), khawf (fear of God), raja' (hope
in God), and tawbah (repentance to God). These seven essentials are supported
by primary references from the Qur'an and the Sunnah in accordance with the
understanding of Sufi scholars from many different lands past and present.
Unfortunately, the quotes found within this chapter, as with the remainder of the
book, do not cite their exact sources, so the reviewer is unable to cross-
reference the sourced materials.
Chapter 3 provides an insight into the life of the Prophet Muhammad (S.A.W.),
who the author argues was the most spiritually intelligent man in history. The
chapter gives practical examples as to how the Prophet had put the above-
mentioned disciplines into practice. A few aspects of the Prophet's life are
portrayed such as his simplicity, his time spent in worship, his lifelong dedication
to learning and teaching, and his balanced nature. These details are a good
introduction for those who are new to learning about the character of the
Prophet, and they act as a beneficial reminder to those familiar with him as an
individual.
Chapter 4 structures the seven steps one must follow to obtain spiritual
intelligence. The chapter begins with an example of Pir Muhammad Karam Shah
(the author's spiritual guide), who, in the 1970s, insisted on having his books
with him during his detention as a political prisoner in Pakistan. This illustration
acts as the foundation for the chapter to show that knowledge is the key
to spiritualgrowth regardless of one's physical circumstance. Hussain goes on to
explain how we as humans learn, and he ties that into his suggestion that the
reader teaches this material to others. He then explains that individuals must
consciously prepare for this path ofdrawing closer to God because it will
ultimately change him from his former nature.
Hussain says that people cannot attain the desired without the
practice of S.M.A.R.T. (Specific, Manageable, Achievable, Relevant, and Time-
bound) goals. He then goes on to provide the second step, which is to pursue
these goals under the direction of a spiritualguide. Other Sunni scholars may
contest this recommendation. The book suggests that the seeker must give
bay'ah (a pledge ofallegiance) to his/her spiritual guide. Hussain justifies this act
by providing the example of the Prophet taking bay'ah from his companions.
However, some may argue that this example is not applicable to the context of
spiritual development because the Prophet was the political leader of the
Muslims, and bay'ah can only be given for that type of leader.
The author cites a Sufi scholar who explains an ayat (verse) in the Qur'an to say
that people are encouraged to give bay'ah to spiritualguides. This
recommendation is followed with supporting quotes that attempt to convince the
reader of the validity of the recommendation. It may be argued that this
understanding contradicts the concept of tawakkul emphasised earlier in the
book. Having tawakkul necessitates that one is dependent on Allah alone and
not a person. The controversial view of giving bay'ah tospiritual leader could
have better been addressed in a balanced manner had Hussain contrasted the
view of the Sufi scholars with the view of scholars who follow mainstream
Islamic teachings.
Step three calls for the proper learning of Islam. Step four praises and
encourages the seeker to live the life of a zahid (ascetic). The author explains
what zuhd is using the quotes of scholars, and provides a methodology for one
who is motivated to develop zuhd . Step five lists details as to how the reader
can undergo a process of mujahadah (striving earnestly to worship Allah). Step
sixth is to consistently engage in dhikr (remembrance of God) and make du'a' to
God (supplication). The reader is provided with practical steps as to how to
perform these actions properly. The final step is to have muraqabah
(consciousness of one's sins and actions).
Chapter 5 builds on the previous chapter by offering ranks that chart the
progress of the seeker of spiritual development. These ranks may be familiar to
practitioners of Sufi thought. They are al-nafs al-ammarah (the inciting self), al-
nafs al-lawwamah (the reproachful self), al-nafs al-mulhamah (the inspired self),
al-nafs al-mu?ma'innah (the serene self), al-nafs al-ra?iyah (the contented self),
al-nafs al-mar?iyyah (the self-found pleasing), and al-nafs al-kamilah (the
perfected self). Hussain indicates that these ranks were categorised in a book
titled The Degrees of the Soul by al-Shabrawi. The reader, however, may have
also benefitted from references in the Qur'an or Sunnah, where these ranks have
been explained. In this chapter, the author returns to the concept of having
a spiritual leader to direct the seeker through these ranks. Hussain advises that
the alternative, if it is not possible to follow the guidance of a spiritual guide, is
to follow the Sunnah strictly.
Chapter 6 provides the reader with the motivation to pursue this path and rise in
the suggested ranks. The references that are deeply interwoven into this chapter
are meant to convince the reader that loving God and possessing a strong moral
character, which is the desire to act in a righteous manner, are some of the main
benefits of having spiritual intelligence.
Chapter 7 concludes the book by offering practical examples of Sufi scholars
who were the embodiment of spiritual intelligence. The reader is provided with
examples of the actions of these great scholars which anyone can follow such as
their practices related to drinking, eating, sleeping, speaking less, loving
knowledge, and remembering God. Their actions were sustained by constantly
learning and understanding spiritual intelligence, living a simple, contented life,
constantly striving to practice, remembering, and praying to God, and controlling
and inspecting themselves, their thoughts, and behaviour. These brief
biographical accounts are somewhat inspirational and introduce the
lives of great Sufi scholars of which many may not be familiar.
Overall, this book is of benefit to non-Muslims and to novice

seekers of Islamic spiritual knowledge. It is an unconventional self-help book
because it does not provide proper referencing for quote or supporting evidence
using empirical sources. It is an easy read with mass audience appeal. The book
has frequent usage of metaphors to help drive a point home. The chapter
summaries are beneficial. Diagrams help the reader to
understand concepts visually. References from psychological, business, and
popular culture are also helpful. The book would have been stronger had it
incorporated references to the materials used along with the mention of their
authors, and citations with specific page numbers. Because of that, I find it to
be of limited use to academics or those in academic settings.
AuthorAffiliation
Reviewer: Salih Abdullah, English Department, King Saud bin Abdul Aziz
University for Health Sciences, Riyadh, Saudi Arabia. Email: abdullahsa@ksau-
hs.edu.sa.
Word count: 1533

Copyright International Islamic University Malaysia 2015
http://search.proquest.com/docview/1761238437/68DC074B68FD4903PQ/11?
accountid=37714
AN INVESTIGATING THE EFFECT OF SPIRITUAL
INTELLIGENCE ON EMPLOYEES'
EMPOWERMENT
Momtaz, Esmaiil Karami; Roozbahani, Mohammad Taheri. Kuwait Chapter of the
Arabian Journal of Business and Management Review 3.7 (Mar 2014): 205-216.
1. Full text
2. Full text - PDF
3. Abstract/Details
4. References 10
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Abstract
TranslateAbstract
The main goal of this study is to investigate the effect of spiritual intelligence on
the employees' empowerment, and the spiritual intelligence and employees'
empowerment are being investigated as independent and dependent variables,
respectively. Based on the goal, this research is an applied one according to field
and library research. The statistical population of this study includes the
employee of Payame-Nour University of Kermanshah with a number of 195, and
the statistical sample was selected to be 130 people. The sampling of this study
is simple random and data collection has been done using questionnaire
(Cronbach's Alpha of the whole questionnaire was 0.942). Data analysis has been
done applying SPSS 19 and LISREL8 software, and the obtained results of this
analysis are: spiritual intelligence has positive and significant effect on
employees' empowerment. Competency has positive significant effect
on spiritual intelligence. Autonomy has positive and significant effect on spiritual
intelligence. Sense of efficacy does not have any positive and significant effect
on spiritual intelligence. Sense of meaningfulness has positive and significant
effect on spiritual intelligence. [PUBLICATION ABSTRACT]
Full Text
TranslateFull text
Headnote
Abstract
The main goal of this study is to investigate the effect of spiritual intelligence on
the employees' empowerment, and the spiritual intelligence and employees'
empowerment are being investigated as independent and dependent variables,
respectively. Based on the goal, this research is an applied one according to field
and library research. The statistical population of this study includes the
employee of Payame-Nour University of Kermanshah with a number of 195, and
the statistical sample was selected to be 130 people. The sampling of this study
is simple random and data collection has been done using questionnaire
(Cronbach's Alpha of the whole questionnaire was 0.942). Data analysis has been
done applying SPSS 19 and LISREL8 software, and the obtained results of this
analysis are: spiritual intelligence has positive and significant effect on
employees' empowerment. Competency has positive significant effect
on spiritual intelligence. Autonomy has positive and significant effect on spiritual
intelligence. Sense of efficacy does not have any positive and significant effect
on spiritual intelligence. Sense of meaningfulness has positive and significant
effect on spiritual intelligence.
Keywords: spiritual intelligence, empowerment, sense of competence,

sense of autonomy, sense of effectiveness, sense ofmeaningfulness.
Introduction
Spiritual intelligence is a concept of attention on its aspects, features, and

different types of it for a long time as the subject ofresearch and investigation.
There are different types of definition of intelligence proposed; each definition is
according to time period and its cultural background. This concept has been
changed during recent decades and it will be changing according to common
values in each group, the personal views adopted, and a means to measure it
(Shackelton & Fletcher, 1987). In their book, Zohar and Marshall (2000)
mentioned it as spiritual intelligence. According to Dolman (2001)
point of view, spiritual intelligence is the human capacity to ask questions about
life meaning and simultaneous experience of link and connected between each
everybody and the world living in. According to Amaram (2007), spiritual
intelligence is a set of abilities for working and the resources tools, values,
andspiritual features in order to increase the daily life. The present
period of human life is with human development and remarkable variations.
Organizations, as a subset of human life, should get prepared for their survival
and growth encountering these great variations; otherwise, they will be expelled
out of the competitive world. This preparation means not the technology and
facilities preparation, but the preparation of the main and valuable capitals, i.e.
the employee. Today's organizations active in the knowledge based, competitive,
customer oriented, responsive, quality oriented, contributing, entrepreneurship,
and transformational oriented atmosphere require the quick access to the
manpower as the competitive power. Empowerment is a type of macro and
acceptable strategy by which the continuous improvement is facilitated and is
considered as brand equity in order to exploit the experts' competency in
creative and innovative methods in all functional aspects of an organization
(Kinla & Dennis, 2003).
Review of the literature
The evidence of psychology, neurology, and anthropology sciences of the last

years of the twentieth century shows a thirdintelligence called spiritual
intelligence. Spiritual intelligence is an indicator showing the distance of a
person from his/her human state close to his/her spiritual state. The spiritual
intelligence concept in the academic literature was proposed for the first time in
1966 by Stevens and then in 1999 by Emmons. Parallel with these, Gardner (1999)
reviewed the spiritual intelligence based on different aspects and challenged the
acceptance of this compound concept of spirit and intelligence (Sohrabi, 2009).
This conceptwas made first time by Zohar and Marshall, a research couple and
Oxford professors, by combining the psychology, physics, philosophy, and religion
as a result of studies provided by psychology, neurology, anthropology, and
cognitive sciences. Spiritual intelligence is the foundation of personal beliefs
and a role played by these beliefs in reactions by the person and to form the life.
This view includes all of the events and personal experiences affected by an
overview. One can use this intelligence to form a framework and
reinterpretation of the experiences. This process is able to give more personal
values to the events and personal experiences based on
phenomenology. Spiritual intelligence is something more than mental ability and
links the person to soul. In addition,spiritual intelligence is beyond the regular
psychological growth (Nazel, 2004). Zohar and Marshall (2000) believe
that spiritual intelligence is the ultimate intelligence showing the meaningful
and valuable issues and solve the relevant problems. It is anintelligence placing
the acts and behaviors in a great extent of meaningful contexts, and investigates
also the meaningfulness one step of life compared with the other steps. Vegan
(2003) believes that spiritual intelligence makes the mind clear, associates the
mind to the existence, and helps the individual to distinguish the reality from
hallucination. This concept is called love, wisdom, and serving in different
cultures. Amaram (2005) thinks that spiritual intelligence involves the
sense of meaning and having a mission in life "the sense of sacredness in life",
balanced understanding of material value, and hoping in a better world.
Spiritual intelligence definitions
Wigzorth (2004; cited in Soohrabi, 2007) knows spiritual intelligence as the

capability of behavior with kindness and wisdom accompanied by internal and
external peacefulness without considering the situations. Spiritual
intelligence is applied for solving the problems and relevant issues to the life
meaning and values. It creates the questions like, "Does my job cause evolution
in my life?" or "Am I sharing the mental happiness and peacefulness with
people?" in the mind.
Spiritual intelligence can facilitate or increase the awareness or the

sense of link with a superior power or a sacred entity (Sisk & Torrens,
2001). Spiritual intelligence combines the spirit and intelligence's structures into
a new structure. While the spirit is related to searching and experiencing the
holly elements, meaning, soared awareness and sublimity, spiritual
intelligence requires capabilities use such spiritual issues to adjust, effective
response, and produce the products and valuable results (Emmons, 1999).
Generally, the emergence of the spiritual intelligence structure can be

considered as the application of spiritual capacities and resources in scientific
fields and situations. People apply the spiritual intelligence when they want to
use the spiritual capacities and resources for important decision making and
thinking in entity issues or the effort to solve the daily problems (Emmons, 2000;
Zohar & Marshall, 2000). Thus, spiritual intelligence merges the spiritual mental
issues with external real world's duties (Wellman, 2001).
Spiritual intelligence indicates a series of capabilities, capacities,
and spiritual resources whose application in daily life can cause the one's life
adaptability. Among the existed definitions of spiritual intelligence, its role in
solving the entity issues and finding the meaning and goal in acts and life events
has been emphasized specifically (Zohar & Marshall, 2000; Wellman, 2000;
Nussle, 2004; King 2007). Spiritual intelligence is the base to achieve the life
meaning. Life meaning includes three aspects of having a goal, being valuable,
and life efficacy according to philosophers.
Brain and spiritual intelligence
Boyer's research (1994) has shown that there are especial realms which interpret
the religious values. A concept that has recently been supported by neurologists'
research and they are looking for human mind's strains which are involved with
experiences andspiritual and religious concepts (Zohar & Marshall, 2000;
Ramachandran & Belksley, 1998). Investigations have shown that the temporal
lobes of human brain's activities are highly connected with
his spiritual experiences. Zohar and Marshall (2000) noted that temporal lobes
are close to the peripheral systems (marginal), i.e. the memory and excitement
center. A part of the marginal systems (the anterior half of it) is essential for
coding the experiences. When the excitement center of the brain is stimulated,
intense activities occur in temporal lobes. The intensity of the temporal lobes
activities has intense effects on brain excitements. Zohar and Marshall (2000)
believe that even if the effect of spiritual experiences on the temporal lobes last
for only a few seconds, the brains' anterior half function will leave a remaining
excitement effect in one's whole life period. The second part points to the brains
fluctuations which move in 40 Hz at the time of one's awareness and
consciousness and coordinate the brain activities. Accordingly, both the God and
40 Hz fluctuations' areas which are the brain structures have a function about
spirit and its role in life. In the part of40 Hz fluctuations, the different parts of the
brain are integrated with together, thus different types of senses are linked to
enter into the conceptual issues or bring the complete consciousness for an
individual. In this case, one likes to have an identical experience ofissues and
various phenomena and to feel unity about the environment around. This
integration in larger scales is the same spirit. Ramachandran and Belksley
(1998), and Persinger (1996) also believe that this part of the temporal lobes
which is with religion andspiritual experiences is called "the God area or spot".
Also, Zohar and Marshall (2000) emphasizing the existence of spiritual
intelligence consider it as the mental talent of human being which is applied to
set the issues relevant to spirit and value, and in this way one can place his life
in an extensive state of blooming and meaning. It should be noted that
the concept of God area in the human being neural system which plays a role in
determining the spiritual intelligence is not merely the guarantee of creative
behaviors in one's future life, because a neural area like God area is a separated
unit from the neural system in temporal lobes and like other separated units in
brain needs to be integrated with emotions, motivation, and capabilities and
after this process the spiritual intelligence emerges. Thus, according to Zohar
and Marshall (2000), the credit of the spiritual intelligence is generally a
phenomenonof fluctuations integration in brain. When the 40 Hz fluctuations
occur in brain, people can feel their understanding and conceptual responses in
a more extensive and meaningful field. These simultaneous neural fluctuations
are the self-consciousness basis and experiences integrations are done
deliberately. Therefore, the people are able to create and reconstruct the
experiences and understand the meaning. These simultaneous fluctuations of 40
Hz are the base of what that is called spiritual intelligence by Zohar and Marshall
(2000).
Empowerment concepts
The history of the first definit ion on empowerment refers to 1788 in which the
empowerment was considered as the delegation ofpower in its organizational
role and this power must have been donated or seen in one's organizational role.
This empowerment meant one's enthusiasm to accept a word interpreted for the
first time as accountability. Empowerment means making people able to do the
tasks. Idiomatically defined, however, empowerment means enhancing the
process of self- effectiveness sense. This is possible through identifying the
conditions creating the inability in for people and eliminating them using the
formal organizational methods and informal techniques to provide the required
information which cause their effectiveness (Kanger & Kanengo, 1988).
Empowerment is a management approach which allows the employee to make
decision themselves (Robins & Culter, 1996, p. 34). In other words, empowerment
is the delegation of power to non- managers for important organizational decision
makings. In this process the employee are divided to groups and then the
responsibility is given to the team/group for self-managing activities like
recruitment, firing, training, setting the objectives, and evaluating the results
quality (Wagner & Helonburg, 1995, p. 43). Empowerment has been the
subject of many discussions and arguments and there is not a good definition on
it yet. Mandross and Wilson (1994), Ross and Milam (1995) state that this word
has been rarely defined clearly and it may be used only literally. The
cause of such thing can be found in lack of a historic and experimental
background for this concept in organizational concepts, i.e. the
lack of experimental and scientific records and supports and the novelty of this
issue have caused various views by scholars on this field and caused a
hindrance against the formation of its scientific basis. Lag (1995) states that
empowerment should be considered from the view pointof a redistribution model
by which the power balance is enhanced for cooperation and trust. Kanger and
Kanengo focus on power as the pivotal area of the empowerment, in a way that
employee has this authority to make decisions and apply them. Lee and Koh
(2001) consider the empowerment as the nature between the minds of supervisor
and subordinate. They suggest that empowerment is a
combination of psychological states of the subordinate in which he is affected by
the empowering behaviors of the superordinate. Empowerment is giving the
power of decision making to the employee in order to increase their efficacy and
playing a useful role in the organization (Arstad, 1997). Empowerment means
having the personal power and freedom with specific limitations to use that
power. Unable people neither have personal power nor the feeling of having
permission to use this power (Abdoli, 2008).
Reasons of employee empowering tendency
a) Internal motives: different numerous internal and external motives have

persuaded the organizations to empower the employee. The most important
internal motives are:
1- Productivity
Once the quality and productivity are discussed, the empowering programs are
included as the inseparable components. The empowerment and organizational
productivity can be considered as a bilateral relationship. Responsibilities
analysis, determining the duties and authorities, and improving the special
knowledge level of employee have been defined and not only cause the high
efficacyof the organization and its productivity, but provide the employee with a
flexible and dynamic mental model who always accepts the new ideas and
solutions. On the other hand, the empowering programs cause the change in
management and employees' responsibility. Once the employees' power
increases, the style of management changes from close supervision to directing
and delegation supervision. This style changing causes the change in employees'
accountability; because achieving the freedom in action, they become creative
and self-managing and this is the lost loop must be noticed in creating the
organizational productivity (Hadavand, 2008, 55).
2- Making difference in the organization
Empowering the employees to take comprehensive actions in the

field of changing and development requires the organization changing. The
organizational great internal developments occur hardly without the
contribution of others, but if the employees feel the lack of power they do not
contribute to this issue generally. Here the empowerment gets meaning (Cutter,
2004, 68). Belasco proposes different examples in which the leaders have
achieved lots of benefits empowering the employees. Belasco applies a four-
step-model as "preparation", "creating a real image of people", "future
imagination", and "change". He believes that: 1- comprehensive changes are
necessary for organizations' survival, 2- people do not accept the aimed
changes, and 3- empowerment is a key to persuade the people to participate in
changing. According to Belasco on of the most important empowerment
components is future imagination (a clear and reliable image of future). Creating
a clear image of the future, providing a strategy to reach the future, and linking
the mental and physical power of the employees for the aimed future to come
true are the empowerment pivots based on Belasco's point of view.
3- Job security
Job security is one of the issues in organizational living that obsessed the
employees and a part of their mental energy is dedicated to this issue. If the
employees achieve a desirable level of relief, they will give their physical and
mental energy to the organization easily and the organization experience less
human tensions. Proposing the job security brings the discussion of salary and
benefits guarantee in the minds; while in today's world job security is not this,
but empowering the employees. Job security means that the organization provide
the necessities to empower the employees in a way that the organization
become dependent on the individuals based on empowerment and specialty, and
outside the organization this dependency still remains. This requires the
organizations to provide the necessary provisions for the employees to acquire
the development in various aspects (Soltani, 2001: 2).
4- External motives
a) The effect of technology on work places: today, repetitive jobs have been
replaced by technology. Technology has created intense changes in
types of required skills for people and the organization members. It is evident
that encountering such a condition the employees should be empowered, i.e. to
develop in all aspects.
b) The organizations' flexibility necessity: main changes are occurring in the

traditional form of organizations with hierarchical structure and the power
focused at the top. According to the views of many managers, in an atmosphere
in which the global competition intensity and modern technologies are
considered as its features, leaving the focused controlling causes the
increasingof organizations flexibility. In the meantime, employees' empowerment
is the best philosophy to remove this focus (Nowrouzi, 2006: 80).
c) Customers' supervising increasing: today, the customers' expectations about

the quality, price, and services have been extended and imposed a difficult task
on the organizations. If the organization cannot respond to these expectations, it
will lose the market and the customers will go to the competitor ones for
receiving better product and services. Being aware of customers' taste variety
and meeting their needs requires having the empowered human resources
(hadavand, 2008: 57).
Research Methodology
Firstly, in this research the required information on the literature has been
collected, and then the questionnaire whose reliability and validity were tested
was distributed. Sampling method is categorized from the random population
(proportional). To calculate the sample content from the statistical population
with the population of 195 referring to Tuchman Table (proposing a table, Kerjcee
and Cohen presented the general decision making model which was an applied
one to determine the minimum content of the sample. Regarding the
ease of usage, applying this table has been increasingly common for
researchers. This table has been provided based on the maximum accepted error
in behavioral research and is included in appendix) it is understood that the
number of the statistical sample should be 130 for the data analysis to be logical
and practical. To test the reliability the Cronbach's Alpha was applied and its
results are provided in the following table:
Since all of the coefficients are more than 0.7, the reliability of the statements is
confirmed.
It has been attempted in this research to investigate the hypotheses' functions.

The obtained data from the questionnaire will be analyzed. At the
beginning of the chapter the demographical features have been investigated
using the descriptive statistics. Then, using the inferential statistics the
specialized questions of the questionnaire have been analyzed and the obtained
results are generalized with a known level of certainty. The current status of the
variables and the investigation of the relationships between the variables in the
form of conceptual model were analyzed using SPSS 19 and LISREL8 software,
respectively.
Research Hypotheses
Main hypothesis
1- Spiritual intelligence affects the employees' empowerment
Peripheral hypotheses
1- Spiritual intelligence affects the employees' sense of effectiveness
2- Spiritual intelligence affects the employees' sense of right to choose
3- Spiritual intelligence affects the employees' sense of competency

4- Spiritual intelligence affects the employees' sense of meaningfulness.
Data analysis
The data analysis is of an especial importance because of investigating the

hypotheses' verification. Nowadays, in most of the research relying on data
collection about the subject of the study data analysis is one of the most
important parts of the research. In this part of the test the mean of a population
to investigate the research variables, confirmatory factorial analysis, and the
structural equations model were used to determine the amount and the
significance of the relationships between the variables.
A population mean test
In this part using the population meant test this issue is investigated to see how
the research variables status are. In fact, it is specified that how is the
status of each question and the variables in the investigated population.
Hypotheses are as following:
H0: the mean of the relevant variable is even smaller 3 (H0 :m3)
H1: the mean of the relevant variable is more than 3 (H1 :m> 3)
In the following table, the freedom degree (the number of the sample minus 1),
significance level, and the high and low limit of the means are illustrated. If the
sig is less than 0.05 and the high and low limit are both positive, the H1 is
confirmed.
Test of mean comparison of two populations to compare the men and

women's spiritual intelligence
H0: the spiritual intelligence of men and women is equal.
H1: the spiritual intelligence of men and women is not equal.
As it is seen, since the sig is more than 0.05, the hypothesis of variance equality
is confirmed. Thus, the data of the first line are useful for interpreting the test
results. Accordingly, because the sig of the two populations is more than 0.05 H0
is confirmed. That is,spiritual intelligence does not have any significant
difference between men and women.
Dependent and independent variables' correlation
H0: there is not a significant relationship between two variables of i and j.
H1: there is a significant relationship between two variables of i and j.
Results of t-test
Path analysis (structural equation) is a technique which shows the relationships

between the research variables (dependent & independent) simultaneously.
Here, the conceptual model was tested using the structural equation and LISREL
software. The resultsof the hypotheses are summarized in the following table.
Hypotheses with the significance number more than moduli of critical

amount of 1.96 are confirmed and those less than 1.96 are not. Thus, hypotheses
1, 2, and 4 are confirmed and 3 is rejected.
Main hypothesis testing
As the results of the structural equations indicate, the significance level is 3.01
and more than the critical amount of 1.96, thus the research main hypothesis is
confirmed. The amount of the effect is equal to 0.31. The model is inappropriate
based on the fitness because the amount of RMESA is 0.193 and more than the
0.08.
Conclusion of the confirmatory factorial analysis
In this model the spiritual intelligence is an exogenous variable and

sense of effectiveness, right to choose, competency, and meaningfulness are
endogenous variables. There is a positive correlation between the latent variable
(spiritual intelligence) and the observer variables (relevant questions to it) and
their factorial load is positive. About the fitness indices the model is
inappropriate because the amount of RMSEA is 0.186 more than 0.08 and the
amount of K2 on the freedom degree is 5.47 more than permitted amount of 3.
All of the questions are significant because their sig number is more than 1.96.
There is a positive correlation between the latent variable
(sense of effectiveness, right to choose, competency, and meaningfulness) and
the observer variables (relevant questions to them) and their factorial load is
positive, too. The model is inappropriate based on the fitness indices because
the amountof RMSEA is 0.229 more than the permitted amount of 0.08 and the
amount of K2 divided by the freedom degree 7.78 is more than the permitted
amount of 3. All of the questions are significant because their significance
number is more than 1.96, except for third questions relevant to the
sense of autonomy which was deleted in the final analysis.
Conclusion and suggestion
Based on the research model test
Correlation between dependent and independent variables
Correlation between the model's variables was tested using Pearson test and it
was observed because the sig amount is less than 0.05 (error level) the H0 is
rejected and there is a significant relationship between two variables. That is,
there is a significant positive relationship between all research variables.
First peripheral hypothesis: sense of competency has a positive significant effect

on spiritual intelligence.
Competency among the employees of Payam-e-Nour University of Kermanshah

has a positive significant effect on their spiritual intelligence. That is, the
more spiritual intelligence they have, the more sense of competency will be.
Second peripheral hypothesis: sense of autonomy does not have a positive

significant effect on spiritual intelligence.
Using the structural equations and LISREL software it was concluded that this
hypothesis is rejected, i.e. the sense of autonomy among the Payam-e-Nour
University employees does not have a positive significant effect on their spiritual
intelligence. Thus, having more autonomy does not necessarily mean to have
more spiritual intelligence.
Third peripheral hypothesis: sense of effectiveness has a positive significant
Applying the structural equations and LISREL software it was concluded that
this hypothesis is confirmed, i.e. the sense of autonomy among the Payam-e-Nour
University of Kermanshah has a positive significant effect on their spiritual
intelligence. The more they have the sense of autonomy the more their spiritual
intelligence will be.
Fourth peripheral hypothesis: sense of meaningfulness has a positive significant

According to the structural equations and LISREL software it was concluded that
this hypothesis is confirmed, i.e. the sense ofmeaningfulness among the Payam-
e-Nour University of Kermanshah employees has a positive and significant effect
on their spiritual intelligence. The more the sense of meaningfulness they have
the more their spiritual intelligence will be.
Main hypothesis: spiritual intelligence has a positive and significant effect on

empowerment.
As it is evident from the test, the significant number is equal to 3.01 and more
than the critical amount of 1.96. Thus, the research main hypothesis is
confirmed, and the amount of the effect is equal to 0.31. Based on the fitness,
the model is inappropriate and the amount of K2 divided by the freedom degree
is more than the permitted amount of 3. Accordingly, the more empowered the
employees the more their spiritual intelligence will be and vice versa.
Suggestions
Regarding the results of the tests, since the spiritual intelligence has a positive
significant effect on the employees' empowerment and also the spiritual
intelligence makes the mind bright and links the soul with the underlying
basis of the entity and helps the individual to distinguish the reality from
hallucination, this concept is proposed as love, wisdom, and serving in different
cultures. Thus, managers are recommended to note the spiritual
intelligence item to have capable employees and be successful in empowering
plan of their employees. Also, they should consider their employees' minds as the
strategic elements of the organization.
With respect to the results of the tests that show the positive significant
effect of the sense of competency on the spiritual intelligence, managers are
recommended to offer some specific courses in the field of increasing the self-
esteem in universities for the employees to increase their sense of competency
and spiritual intelligence consequently.
Regarding the results of the tests, since the sense of autonomy does not have a
positive significant effect on the spiritual intelligence the university managers
are recommended to plan about the execution of the tasks and
responsibility of each employee to him/herself and only the duty framework is
being assigned to them to give them the sense of autonomy to do their work with
their own method. Even the flexible hours can be applied for working. Also, the
delegation of the power to non-manager individual to make the important
organizational decisions in which the employees are divided into teams and then
to do the self-managing activities like recruitment, training, setting the goals,
and evaluation of the results quality can be very effective.
According to the results of the tests, since the sense of effectiveness has a
positive significant effect on the spiritual intelligence, managers must notice
that the sense of effectiveness is so important for individuals and increase their
efficacy. Accordingly, they need to look for increasing this sense in their
employees.
Regarding the results of the test again, since the sense of meaningfulness has a
positive significant effect on the spiritual intelligence, a kind of job should be
given to the employees to be significant and have the following features:
* It should follow the important and valuable goals of a job
* Job goals to be valuable and internal interest should be in the job itself
* The consistency between the work and beliefs requirements, values, and
behaviors should be existed
* The possibility of considering new situations for the employees

* The possibility of planning for the aimed actions and effective interaction with
the environment
Research limitations
* Using questionnaire which has its own limitations
* The rate of questionnaire returning and respondents' cooperation
* In most of the research in which the required information is collected for the
hypotheses confirmation the problem ofcommunicating with the respondents
and trust them
References
References
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[8]. Rahmanpour, Loghman (2003). Empowerment: Concepts, Structure, and

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[9]. Rezaeian, Ali. (2004). Organizational behavior management. Tehran: Samt

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[10]. Scott, Sinta, D. & Gaffe, Dennis, T (1991). Employees empowerment.

Translated by Mehdi Irannejad Parizi. Karaj. The Management research and
Training.
AuthorAffiliation
Esmaiil Karami Momtaz1, Mohammad Taheri Roozbahani2
1 M.A. Students of Management, Islamic Azad University, Malayer Branch, Iran,
2 Assistant Professors of Management, Faculty of Management, Islamic Azad

University,
Broujerd Branch, Iran
Word count: 4968

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The salient features of RA 3019 are:
Accessibility of Public Documents
RA 3019, Section 3(f) provides that [n]eglecting or refusing, after due

demand or request, without sufficient justification, to act within a reasonable
time is a corrupt practice and is punishable.
What the present government must realize is that democracy is

quintessentially about the adherence of government to the will of the people.
This basic accountability is impossible unless the present government not
only champions of legislation, but also commits itself to open and
transparent governance. What is needed now is a spirited, informed public
that creatively and constructively engages with government in policy making
and a government which treats the right to information as the bedrock of
good governance working together to forge a better future for our country
(Sanjana Hattotuwa).
Promotes Accountability and Transparency in Governance
Politicians have hijacked democratic institutions in Philippines by

turning elected offices into vehicles for political violence and corruption. As
a response to the publics clamor, Congress enacted RA 3019 to promote
accountability and transparency in governance.
Provides a Framework for a more Efficient Government
Making the best use of proximate and available resources to maximize

the output achieved is also a key ingredient of a community governance
system (efficiency). The statute helps hasten the delivery of public services
to the Filipino people.
Punishes and Removes Delinquent Public Officials
The law provides for the dismissal due to unexplained wealth as

provided in Section 8, which sates that [i]f in accordance with the provisions
of Republic Act Numbered One thousand three hundred seventy-nine, a public
official has been found to have acquired during his incumbency, whether in
his name or in the name of other persons, an amount of property and/or
money manifestly out of proportion to his salary and to his other lawful
income, that fact shall be a ground for dismissal or removal. Moreover the
next section provides the penalties for other violations.
Strengthens the Filipino Society
In good governance we strengthen the responsiveness of state and

local governments, improve the ability of national government institutions to
secure peace and social justice, and build a stronger democratic institution
in the arenas of international economics and security.
B. RA 6713 Code of Ethical Standards for Public Officials
What properties does a well-drafted code of conduct have? American

philosopher of law, Lon Fuller considered this question with respect to law.
Fuller provided one of the most influential-and plausible-answers. It is an
answer that is also applicable to codes of conduct. In Fuller's view:
... there can be no rational ground for asserting that a man [sic] can have a
moral obligation to obey a legal rule that does not exist, or is kept secret
from him, or that came into existence only after he acted, or was
unintelligible or was contradicted by another rule of the same system, or
commanded the impossible, or changed every minute. It may not be
impossible for a man [sic] to obey a rule that is disregarded by those charged
with its administration, but at some point obedience becomes futile as futile,
in fact, as casting a vote that will never be counted.(66)
The salient features of RA 6713 are:
Set forth the Norms of Conduct for Public Officials

The Code requires the observance of the following as standards of personal
conduct in the discharge and execution of official duties:
a. commitment to public interest;
b. professionalism;
c. justness and sincerity;
d. political neutrality;
e. responsiveness to the public;
f. nationalism and patriotism;
g. commitment to democracy; and
h. simple living.
Advocates a Clean and Accountable Government
Section 2 of the law adheres to the policy that the State shall promote a
high standard of ethics in public service. Public officials and employees shall
at all times be accountable to the people and shall discharge their duties
with utmost responsibility, integrity, competence, and loyalty, act with
patriotism and justice, lead modest lives, and uphold public interest over
personal interest.
Fortify the Pillars of the Philippines Society
We are now in the quest for a better Philippines. This code of conduct is one
step in this journey. This is, however, an essential step and one that can be
delayed no longer.

Spiritual Intelligence and Job-Satisfaction of Higher Secondary School's Teachers

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Spiritual intelligence and job-

satisfaction of higher secondary

2. Full text - PDF

Keywords: spirituality, spiritual intelligence, job satisfaction, spiritual

Spiritual intelligence has become an important part of our lives as well as

Spiritual intelligence is said to be able to create a richer and more meaningful

Objectives of the study

* To examine the spiritualty' of teachers who are working in government school.

* To examine the spiritualty of teachers who are working in private school.

* To examine the job satisfaction teachers who are working in government

* To examine the correlation between spiritual intelligence and job

Hypotheses of the study

* There will be no significant difference between private and

* There will be no significant correlation between spiritual intelligence andjob

Spiritual Intelligence Questionnaire: Spiritual Intelligence scale was

Present study conducted to observe the relationship between spiritual

Results indicates that there is significant difference between Government and

There is Positive Correlation between Spiritual Intelligence and Job Satisfaction

Diharma R, kanaga Lakshmi L (2014). Relationship between spiritual

Dincer, M. K. (2009). Educators role as spiritually intelligent leaders in

Kauor, M. (2013). Spiritual Intelligence of Secondary School Teachers in relation

Journal of Industrial Engineering and Management JIEM, 2015 8(4): 1162-

The Influence of Spiritual Intelligence, Leadership, and

2. Full text - PDF

Keywords: organizational citizenship behavior, employee performance, spiritual

One of the global strategic issues in human resource management is gaining

Katz identified three employee behaviors that are important to the

In recent years, two variables that have a potential role to be considered in

In addition to spiritual intelligence that may affect OCB and employee

The phenomenon of spiritual intelligence, leadership, and organizational culture

Based on the above, an issue of concern: Is the spiritual intelligence a

2.1. Organizational Citizenship Behavior (OCB)

One of the most studied topics in organizational behavior research in recent

Theory of performance according to Evan (2006) is the use of resources

2.3. Spiritual Intelligence

Some research, the dimension that is often used as a measure of spiritual

Leadership is a process where an individual influences a group to achieve a

Transactional leadership applying a process of economic exchange is carried out

2.5. Organizational Culture

Pratt and Beaulieu, (1992) organizational culture is perceived values shared by

Researchers think that increase, maintain or change the organizational culture

In the context of Islamic organizations, it is very important and it should be

2.6. The Relationship of Spiritual Intelligence, Leadership, Organizational Culture

Organizational citizenship behavior, initially conceptualized as an extra-role

The position of spiritual intelligence in shaping the behavior of OCB and

Behind the distinction used indicator of spiritual intelligence researchers, it is

There are four components of a higher order construct of transformational

Measurement of variables. There are 5 (five) variables used in this study

4.1. Characteristics of Respondents

Characteristics of respondents giving an overview of the respondents surveyed.

4.2. Instrument Validity and Reliability

4.3. SEM Analysis

Structural equation model established to examine latent causal relationships

Furthermore, in Table 2 shows the indirect effect is the effect of a variable to

5. Discussion and Conclusions

Empirically, the results of the analysis of indirect leadership to employee

Empirically, the results of the analysis of indirect variable of organizational

6.1. Research Implications

6.2. Limitations and Suggestions for Future Research