Examining the impact of Islamic work ethics on employee voice behavior: mediating effect of felt obligation for constructive change and moderating role of sanctification of work

Abstract

There has been an increase in ethical misconduct among employees of service organizations which has fostered the need for awareness about such ethical practices that may promote employees’ constructive behaviors. The current study aims to extend the work on Islamic work ethics by studying its impact on influencing employee voice behavior through the underlying link of employee felt obligation for constructive change. It is proposed that employee sanctification may further serve as a boundary condition and enhance the positive relationship between Islamic work ethics and felt obligation for constructive change. Data (n = 343) felt obligation for constructive change, and both dimensions of voice behavior were collected from employees working in the health sector of Pakistan in three-time lags through questionnaires. Results of the study supported the mediation of felt obligation for constructive change between Islamic work ethics and employee voice behavior. Employee sanctification moderates the relationship between Islamic work ethics and felt obligation for constructive change. The findings of the study provide theoretical and practical implications. Limitations of the research and future directions have also been discussed.

Keywords:

• Islamic work ethics
• positive change requirement
• employee sanctification
• voice promotion/prohibition
• Felt Obligation for constructive change
• proactive behavior

Reviewing Editor:

• Daryl O’Connor, University of Leeds, United Kingdom

Subjects:

• Social Psychology
• Business
• Management and Accounting
• Industry & Industrial Studies

Introduction

Workplace ethics have received considerable attention from organizations and practitioners since the employees’ engagement in ethical misconduct and workplace deviant activities (Bennett & Robinson, 2000; Blosser, 2019). Numerous studies found that ethics influence employees’ behaviors (Weaver & Agle, 2002; Creyer, 1997; Demirtas & Akdogan, 2015). Almost all religions focus on following certain ethical principles and values to shape employees’ behaviors and trade fairly (Garcia-Zamor, 2003; Christie et al., 2003). Work ethics of all religions, including protestant, Christian, and Islamic, emphasize clear standards and values for acceptable and appropriate work behaviors and always emphasize the voice behavior over silence against wrongful practices of the organization or society (Ntalianis & Raja, 2018; Case & Smith, 2013). Ethical values of all religions have always welcomed voice behavior. Islamic work ethics (Ali, 1988; Yousef, 2001) are designed and shaped by the religion of Islam. Islamic work ethics principles and values apply to all professions and humankind (Abeng, 1997; Murtaza et al., 2016; Aldulaimi, 2016). The moral philosophies, situations, or possibilities for making ethical decisions that employees have, as well as corporate ideals, influence their decision to act ethically (Beu & Buckley, 2001; Jones, 1991). It is known that Islamic work ethics play a significant role in influencing employees’ psychological obligations for constructive change and that these psychological obligations have a significant impact on both dimensions of voice behavior. This is true even though there has been extensive research on the effects of Islamic work ethics on employees and organizational outcomes. Islamic work ethics strongly emphasize the commitment to the organization and the employees’ labor (Baumann & Winzar, 2017; Okon et al., 2018). Employees with Islamic work ethics are more likely to work fairly and are more inclined to engage in certain constructive obligations in the workplace (Javed et al., 2019; Rawwas et al., 2018; Qasim et al., 2021). Various existing studies on outcomes of Islamic work ethics found that employees with higher IWE are more likely to work with patience and dedication (Qasim et al., 2021; Mohammad et al., 2018; Khadijah et al., 2015). It has been found that Islamic work ethics strongly influence employees’ professional and personal conduct and enhance their satisfaction, involvement with the job, and engagement in extra-role behaviors as well as adaptive behaviors (Sattar et al., 2021; Tufail et al., 2017; Javed et al., 2017). Extra-role behaviors are discretionary and not required by individual formal job requirements, yet these behaviors are crucial for improved organizational functioning (Organ, 1997; Boiral, 2009). A specific kind of proactive extra-role behavior is employee voice behavior. It encourages the company’s efficient operations and propensity to question the status quo (Liang et al., 2012). According to Liang et al. (2012), employee voice conduct has two dimensions: prohibitive vice and promotional vice behavior. Promotive voice conduct expresses a desire to change current work practices, policies, or procedures (Liang et al., 2012; Morrison, 2011; Brinsfield & Edwards, 2020). Expressing worry or speaking out against work practices, regulations, or tactics that could harm the organization is prohibited voice behavior (Liang et al., 2012; Morrison, 2011; Brinsfield & Edwards, 2020). Although both dimensions are positive, senior management and others favor promotive voice conduct more than prohibitive voice behavior, which is more positive (Liang et al., 2012; Morrison, 2011. Rubbab & Naqvi, 2020). When employees have high internalized Islamic work ethics, it makes them only afraid of God and not of others in the form of managers and others (Rizk, 2008; Khan et al., 2010). As a result, workers who see unethical or harmful workplace behaviors feel obligated to speak out against them and try to end them (Miceli et al., 2009; Liang et al., 2012). Although the link between Islamic work ethics and employee voice behavior is well proven in the literature, further research is necessary to understand the underlying process, particularly employees’ psychological and cognitive states (Hameed et al., 2020; Qasim et al., 2020). Studying how Islamic work ethics affect employees’ psychological and cognitive states, namely their sense of responsibility for constructive change, demands a lot of attention. A psychological state that makes an employee a responsible workplace citizen is a sense of duty for constructive change (Fuller et al., 2006; Rubbab et al., 2023). Employees with a highly felt obligation for constructive change think that they are personally obligated to constructive change for the workplace where they are working and their source of earning (Lebel, 2017). Thus, Islamic work ethics may ignite employees’ obligation for constructive change. However, it is observed that there is a scarcity of studies on the role of Islamic work ethics on employees’ felt obligation for constructive change. Quran and Sunnah provide strong guidelines for following ethics in all domains of life (Ahmed et al., 2016). Religion makes employees responsible for the workplace (Benefiel et al., 2014). Quranic preaching demonstrates that an individual is responsible for the betterment of the workplace (Sloane-White, 2018; Jamsari et al., 2012). Ethics provides guidelines for raising a voice against wrongdoings and unhealthy practices that may harm long-term organizational functioning (Barsky, 2008; Trevino & Nelson, 2021). The importance of employees’ sanctification cannot be disregarded while considering the results of Islamic work ethics in the form of felt obligation. According to a critical review of previous studies, only a small body of literature has been studied regarding the relationship between Islamic work ethics and employee sanctification. Recent recommendations to investigate boundary conditions that are still unexplored but may have the ability to affect the relationship between Islamic work ethics and outcomes have been made by several different researchers (Al-Douri et al., 2020; Gheitani et al., 2019; Raja et al., 2020). Employee sanctification can improve the connection between Islamic work ethics and a sense of responsibility for constructive change. Sanctification of work is described as a person’s intentional psychological, spiritual, and emotional encounter with God throughout regular work activities, which affects how well he performs at work (Walker et al., 2008). So, the sanctification of work may be a desirable psychological state that may enhance the impact of IWE on employees’ felt obligation for constructive change. Existing literature on work ethics highlights the importance of sanctification in enriching the following ethical values and code of conduct (Brandt & Reyna, 2011; Smith, 2022; Possumah et al., 2013). Sanctification may nurture employees’ obligation to the workplace through FOCC.

The current study investigates the effect of Islamic work ethics on felt responsibility for beneficial change and employee voice behavior while considering the literature on the gaps in IWE and its results for employees and organizations. According to one theory, Islamic work ethics and employee sanctification encourage employees to feel obligated to bring about positive change, which raises their propensity to use voice behavior. While research acknowledges the role of employee sanctification, but there is dearth of studies on employee sanctification as moderator between Islamic work ethics (IWE) and felt obligation for constructive change as mediator (Malik & Farooq, 2023). Recently, IWE is getting attention of various OB researchers considering the positive outcomes of it (Suryani et al., 2023). IWE has yielded various positive outcomes for employees and organizations including knowledge sharing behavior, employee commitment, extra-role behaviors, contextual behaviors, and innovative work behaviors (Badar et al., 2023; Qasim et al., 2021; Gheitani et al., 2019; Suryani et al., 2021; Akhmadi et al., 2023). Role of Islamic work ethics can be a possible predictor of employee voice behavior thus its role require further attention (Akhmadi et al., 2023). Employee voice behavior is an extra role proactive behavior (Liang et al., 2012) that has been studied with various predictors including supervisory delegation, voice climate, team voice, and personality traits (Rubbab & Naqvi, 2020 Rubbab et al., 2023; Sheoran et al., 2023; Rubbab, Irshad, Naqvi & Zakariya, 2023). Present study focuses on role of IWE as possible predictor of promotive and prohibitive voice behavior whereas employee sanctification along with IWE may work as possible booster for igniting felt obligation for constructive change among employees.

The proactive behavior theory could shed light on the mediating roles of felt obligation for constructive change between Islamic work ethics and employee voice behavior and the moderating roles of employee sanctification between Islamic work ethics and felt obligation for constructive change (Parker et al., 2010). The theory of proactive behavior discusses how certain organizational and environmental factors can inspire employees to act proactively. This theory contends that specific individual, organizational, and environmental characteristics result in proactive behavior. In this study, the organizational and contextual factors influencing employees’ motivational states include the workplace’s Islamic work ethics. Employee sanctification is the motivational state of being able to do, the reason to do, and the energy needed for engagement in proactive behavior. Employees felt an obligation for constructive change. Promotive and prohibitive voice behavior, both proactive behavior, are two dimensions of voice behavior (Liang et al., 2012). The current study examines how Islamic work ethics affect the sense of responsibility for constructive change. Additionally, the study looks into how employee sanctification checks the perceived obligation to bring about constructive change due to Islamic work ethics. Religious and ethical values are becoming more influential in both personal and professional lives, according to social and behavioral scientists (Barnett et al., 2005; Carroll et al., 2014; Brooks & Matthews, 2000; Idler et al., 2003). However, studies on the influence of Islamic work ethics and personal religious beliefs regarding the sanctification of work over work-related contextual behavioral outcomes are scarce. A worker’s engagement in duty towards work and contextual behavior, such as promotive and prohibitive voice behavior, is more likely to be impacted by the realization that one’s work is an expression of ethical and spiritual beliefs. This study examined the interplay between employee sanctification of work and Islamic work ethics regarding felt responsibility for constructive change and subsequent employee voice behavior.

Hypotheses development

Islamic work ethics and voice behavior

The Quran and Muhammad’s sayings and practices form Islamic work ethics (Ahmad & Owoyemi, 2012). Prophet Muhammad (PBUH) and the Quran continuously promote ethical behavior in personal and professional lives (Ali & Al-Owaihan, 2008; Abbasi, 2015). IWE encourages humility, politeness, and assistance in professional and personal life (Murtaza et al., 2016; Badar et al., 2023; Qasim et al., 2021). Islam gives ethics to all aspects of life (Ali & Al-Kazemi, 2007). Therefore, IWE provides a good and reliable code of ethics for all aspects of life. Muhammad (PBUH) lived by Islamic ethics and preached them to others (Esposito, 1998). Muhammad (PBUH) consistently stressed helping people and striving for their benefit. Thus, an individual with IWE is expected to perform above and beyond and engage in extra-role conduct, i.e. voice behavior, to benefit others and the company.

Islamic work ethics helps employees identify right from wrong. Ahmad and Owoyemi (2012) argued that the Quran and Prophet Muhammad’s (PBUH) Sunnah establish four work values: effort, competition, transparency, and morality. Ali and Al-Owaihan (2008) say IWE promotes professional ethics. Islamic work ethics promotes professional participation and workplace support. According to IWE, God rewards helping and supporting behaviors (Akhmadi et al., 2023). IWE fosters work for self and others, fair competition and competitiveness to lead on noble causes, fairness and transparency in daily activity, and ethically acceptable behavior. Morally responsible activity benefits others and does not damage them (Pizarro & Tannenbaum, 2012).

Islamic work ethics prioritizes collective improvement above protestant ethics (Husin & Kernain, 2020). IWE values teamwork and group prayer because it’s a collective achievement (Ibrahim & Kamri, 2013). Literature describes IWE as a set of concepts and ideals to enhance society (Brown & Treviño, 2006). Organizational commitment, satisfaction, work involvement, organizational transformation, and innovation are strongly correlated with IWE. IWE has been linked to prosocial activities like OCB and information sharing (Qasim et al., 2020). This study examines whether IWE predicts employee voice behavior, a prosocial action that improves others collectively. Promote constructive voice behavior to improve employee behaviors, policies, and procedures (Liang et al., 2012). Islamic work ethics encourages workers to improve their coworkers’ behavior, making them more productive. IWE would encourage workers to voice issues about improving organizational procedures.

Similarly, IWE would allow prohibitive voice behavior, raising concerns about employee behaviors, policies, and practices that are unhealthy for long-term organizational functioning and can lower productivity. Both constructive and prohibitive voice conduct contradicts the current quo. Thus, management rarely endorses it, and employees may face substantial consequences (Liang et al., 2012; Morrison, 2011). Employees with high IWE orientation are expected to speak. They are less fearful of consequences because they consider long-term for others and the company.

Hypothesis 1: Islamic work ethics is positively associated with employee promotive voice behavior.

Hypothesis 2: Islamic work ethics is positively associated with employee prohibitive voice behavior.

Mediation of felt obligation for constructive change between Islamic work ethics and employee voice behavior

The phrase ‘employee considers himself a responsible citizen of the firm’ relates to the idea that an individual feels accountable for making constructive changes to the company. Higher levels of felt obligation for constructive change may motivate employees to work more effectively toward improved organizational performance because they believe that as responsible employees of the company, they are responsible for positive workplace changes (Rubbab et al., 2023). A person who feels a great sense of responsibility will work hard to keep the company from losing money or making mistakes, and they may act more in ways that promote better workplace functioning (Rubbab, Irshad, Naqvi & Zakariya, 2023). He also seeks to protect the organization by promoting positive voice behavior and discouraging negative voice conduct. According to Liang et al. (2012), employees’ perceived responsibility for constructive change is more likely to predict their voice behavior. Existing research has found a variable association between perceived obligation and prohibitive voice activity, with employees with a higher felt obligation for constructive change being more likely to engage in promotive voice behavior. However, we suggest that workers with a larger obligation for constructive change can see it as their duty to end negative workplace customs and habits, such as engaging in prohibited voice behavior. It is hypothesized that workers who adhere to a higher standard of Islamic work ethics are more likely to take on greater responsibility for constructive change.

Islamic work ethics guide employees to act as better people and work honestly to get the reward here and hereafter. IWE makes employees think constructive and obligated for the workplace as the religion of Islam acknowledges the role of constructive obligations and functions for influencing others’ behavior at work. Islam highly emphasizes morality of character, integrity, and values (Kalantari, 1998). People perceive what is happening around them, see the world, and then interpret the cues and give meaning to those around them (Patel, Patel & Samara, 2007). Islamic work ethics emphasize constructive values and tenets among people, such as continuous self-criticism, piety, consultative cooperation, and patient perseverance (Qasim et al., 2021; Suryani et al., 2021). They encourage people to perform what is assigned and engage in roles and responsibilities beyond their assigned tasks. When an employee participates in roles and responsibilities not part of his job requirements, he engages in contextual performance. Employee voice behavior is also an articulate type of contextual behavior. Islamic work ethics can enhance contextual behavior (i.e. voice behavior). Islamic work ethics honor the trust and fulfillment of promises between stakeholders, thus emphasizing obligations towards work and stakeholders. Islam focuses on honesty and trustworthiness. Trustworthiness makes an individual accountable and obligated to the interests and well-being of others. The role of employee obligation in terms of trustworthiness is crucial in business, administration, and employment. It makes employees responsible and accountable to their surroundings, the things he possesses, the work he does, and most importantly, to God.

Obligation means everyone is accountable for his action or no action on the day of judgment (Safi, 1992). Employees are considered responsible and obligated to secure the interests of shareholders. So obligation means accountability of an individual to act responsibly and righteously. The Prophet Muhammad (PBUH) said, ‘Every one of you is a leader, and you will be held responsible for your leadership’. The holy Qur’an says, ‘Allah commands you to render trusts to their owners…’ (Qur’an, 4: 58). This illustration emphasizes that Islamic work ethics focuses on job duties becoming an obligation and responsibility for employees after entering the job contract. Thus, a worker who does not perform up to the standards and does not consider it his prime obligation is engaging in an offense while getting remuneration for his neglected duties and responsibilities. Thus, it is an obligatory duty for employees to remain accountable and obligated for their workplace and tasks.

We thus propose that a felt obligation for constructive change mediates the path between Islamic work ethics and employee voice behavior.

Hypothesis 3: Felt obligation for constructive change mediates between Islamic work ethics and promotive voice behavior

Hypothesis 4: Felt obligation for constructive change mediates between Islamic work ethics and prohibitive voice behavior.

Sanctification of work as moderator

Sanctification of work is defined as an individual’s deliberate psychological, spiritual, and emotional experience in his routine work activities with the manifestation of God, which influences his work performance (Walker et al., 2008). Work Sanctification is positively related to various employee and organizational outcomes such as work satisfaction, organizational commitment, lower role conflict, and less intention to quit (Walker et al., 2008; Carroll et al., 2014). Existing studies found that religious or spiritual work influences employees’ ability to cope with various work-related changes (Benefiel et al., 2014). Sanctification of work is more like a process that enables an individual to perceive various aspects of life as more significant (Mahoney et al., 1999). Sanctification of work has been linked with the manifestation of God (MOG), and individual perceives that God is there in every aspect of life and in whatever he does (Carroll et al., 2014). So, an individual would perceive God in every activity at work, which would make an individual more inclined to feel obligated to the workplace.

Existing studies have shown that healthcare staff are required to perform up to ethical standards, and any deviation can result in serious hazards for healthcare staff, patients, and attendants (Irshad et al., 2021). In this context, it is expected that healthcare workers who are high on the sanctification of work would invest more time and energy, and by doing so, they would invest their psychological, emotional, and physical resources in experiencing higher obligations for constructive change at the workplace. Their sanctification of work would force them to feel obligated for constructive changes in the workplace. They would consider it their obligation by God to conform and fulfill the organization’s duty.

Mahoney et al. (2003) proposed that life’s many facets can be considered sacred, and work is also one of them, other than marriage, material events, and activities. When we believe our work is instilled with spiritual characteristics, it is considered sanctified (Vem et al., 2019). When employees receive reasonable remuneration for their work, they assume they have entered a contract with the workplace. Thus, the sanctification of work and Islamic work ethics influence employees’ obligation for constructive change. Employee sanctification of work would make him perceive that he is responsible for significant work. When an individual values something, he is more prone to invest resources in terms of time and energy into it. So, when work itself is sanctified, the employee is inclined to feel obligated for constructive changes. Sanctification of work is related to a higher sense of meaningful and purposeful life, so healthcare workers may find their job more meaningful, significant, and purposeful for others’ well-being (Figure 1).

Figure 1. Proposed hypothesized model.

Hypothesis 5: Sanctification of work moderates the relationship between IWE and felt obligation for constructive change such that the relationship would be strengthened with high sanctification of work.

Methods

Participants and method

The study is quantitative, and the data were gathered using already-existing questionnaires. The technique utilized was non-probability convenience sampling. Healthcare professionals and personnel from various public and private hospitals made up the sample for the current analysis. To prevent common procedure bias, data for all four questionnaires were gathered over three-time lags (Podsakoff et al., 2012). Self-reported measures are more susceptible to common method variance because all questionnaires were self-reported. Previous studies used the time-lagged strategy (Podsakoff et al., 2012) to avoid common method variance (Irshad et al., 2021). Each respondent received a unique identification code (I.D.), also noted at the top of the questionnaire so that the same respondent may be reached a second and third time. At Time 1, information on demographic characteristics, such as age, gender, and experience, as well as information on predictive variables, such as Islamic work ethics, and moderating variables, such as the sanctification of work, was gathered. At Time 2, with a break of twenty days, data for mediating variables, such as feeling obligation for constructive change, were gathered. Last but not least, data were gathered at time 3 with a lag of 20 days for both promotive and prohibitive voice behavior.

The sample size adequacy was calculated and evaluated using G*Power software, version 3.1.9.4 (Faul et al., 2007). The appropriateness and sample size can be assessed using G*Power software (Faul et al., 2009). Memon et al. (2020) advised using default parameters with a level of 0.05, a medium size effect of 0.15, and a high power of 0.95. The a priori power analysis findings showed that a sample size of 119 would be sufficient to test the suggested model. After data collection, post hoc power analysis was also carried out. The post hoc power analysis results revealed that the 343-sample size produced a high power of 99. As a result, the data gathered is sufficient to test the suggested model.

Four hundred fifty questionnaires were distributed among healthcare workers at time 1. Out of which, 28 questionnaires were incomplete, with a sample size of 422. These 422 respondents were contacted again for time 2. This time, 31 questionnaires were not returned, thus making a sample of 391. These 391 respondents were contacted again for time 3. Out of 391 sent questionnaires, 360 were received back. Out of which, 17 were not used because of missing values. Thus, 343 correctly filled questionnaires were used.

Measures

Each variable was evaluated on a Likert scale of 1 to 5, with one denoting strongly disagree and five strongly agree. Islamic work ethics were evaluated using a 17-item Ali scale . The 5-item scale created by Liang et al. (2012), adapted from the 7-item scale of Eisenberger et al. (2001), was used to measure felt obligation for constructive change (2001). Walker et al. 12-item scale was used to assess the sanctification of labor (2008). With the help of a 5-item scale they devised, Liang et al. (2012) measured encouraging voice behavior. With the help of a 5-item scale they devised, Liang et al. (2012) measured prohibitive voice behavior. Walker et al. 12-item scale was used to assess the sanctification of labor (2008).

Control variables

To determine the effects of demographic factors (age, gender, and experience) on the mediator variable, i.e. the perceived obligation for constructive change, and dependent variables, i.e. promotive and prohibitive speech behavior, analysis of variance (ANOVA) was conducted. The outcomes of the variance analysis test are displayed in Table 1. In terms of voice behavior—promotional voice, prohibitive voice, and perceived obligation for constructive change—the results showed that no demographic characteristic significantly differed from the others. As a result, not all demographic variables were considered in the correlation and regression analyses.

Table 1. Analysis of variance test.

Demographics	FOCC		PMV		PHV
	F	p-value	F	p-value	F	p-value
Gender	.22	.79	.72	.48	.17	.83
Age	.67	.50	.95	.38	.32	.72
Education	.71	.54	1.32	.26	1.46	.22
Experience	.57	.56	.80	.44	.07	.92

Note: n = 343, FOCC = Felt obligation for constructive change, PMV = Promotive voice, PHV = Prohibitive voice.

Correlation analysis

Table 2 provides all study variables’ standard deviation, mean, Cronbach alpha, and correlation analysis. Islamic work ethics positively correlated with constructive change obligation (r=.54**, p < 0.01), promotive voice conduct (r=.56**, p < 0.01), and prohibitive voice behavior (r=.50**, p < 0.01). Positive correlations were seen between felt obligation for constructive change and promotive and prohibitive speech conduct (r=.53**, p < 0.01, r=.63**, p < 0.01).

Table 2. Mean, standard deviation correlation analysis and reliability.

S.No	Variable	Mean	SD	α	1	2	3	4	5
1	IWE	3.58	.67	.94	1
2	FOCC	3.43	.85	.87	.54**	1
3	PMV	3.27	.78	.84	.56**	.53**	1	.
4	PHV	3.33	.77	.83	.50**	.41**	.63**	1
5	SOW	3.42	.69	.90	.33**	.39**	.31**	. 24**	1

Notes: *p < .05, **p < .01, n = 343, FOCC = Felt obligation for constructive change, PMV = Promotive voice, PHV = Prohibitive voice, SOW = Sanctification of work, IWE = Islamic work ethics, α = reliability.

Direct and indirect effects

Model 4 by Hayes (2017) examined both direct and indirect effects. Table 2 shows Islamic work principles’ direct and indirect effects on pro- and anti-voice behavior. The study’s significant connection (r =.44, p 0.05) between Islamic work ethics and constructive voice behavior lends to hypothesis 1. The strong correlation between Islamic work ethics and prohibitive voice behavior (r =.45, p 0.05) supported hypothesis 2. Islamic work ethics are associated with the need for constructive change (r =.68, p 0.05) and with encouraging and discouraging voice behavior (r =.29, p 0.05, and r =.18, p 0.05). Indirect effect = 0.20, 95% CI, LL = 0.12, and UL = 0.30; the lower and upper limit 95% confidence intervals do not include zero, demonstrating that Islamic labor ethics mediate the felt obligation for constructive change and edifying speaking behavior. H3 was, therefore, approved. Islamic work ethics and prohibited speech behavior were mediated by perceptions of responsibility for change (Indirect impact = 0.12, 95 percent CI, LL = 0.04, UL = 0.22). Because there is no zero in the lower and upper limit 95 percent confidence intervals, hypothesis H4 was supported (Table 3).

Table 3. Bootstrapping results for direct and indirect effects.

	Direct effects	Coefficient	SE	ts
H1	Islamic work ethics → Promotive voice	.44**	.05	7.71
H2	Islamic work ethics → Prohibitive voice	.45**	.06	7.31
	Islamic work ethics → FOCC	.68**	.05	11.91
	FOCC → Promotive voice	.29**	.04	6.50
	FOCC → Prohibitive voice	.18**	.04	3.72

(95% bias-corrected confidence interval method).

	Indirect effect	Effect	SE	LL	UL
H3	Islamic work ethics → FOCC→ Promotive voice	.20	.04	.12	.30
H4	Islamic work ethics → FOCC→ Prohibitive voice	.12	.04	.04	.22

Notes: = 343, LL lower limit, UL upper limit, SE standard error, *p < .05, **p < .01, FOCC = Felt obligation for constructive change.

Moderation results

Moderation findings are in Table 4. For moderation, model 1 of PROCESS Macro tested the moderating effect of work sanctification on Islamic work ethics and perceived obligation for constructive change. The interaction between the sanctification of labor and Islamic work ethics significantly influenced the desire for constructive change (β =.27, p < 0.05). A slope test is illustrated in Figure 2.

Figure 2. Moderation graph for the enhancing effect of sanctification of work on the relationship of the Islamic work ethic on felt obligation for constructive change.

Table 4. Moderation Analysis.

	Moderator Sanctification of work
			β	S. E	ΔR²
	Constant		3.39	.03
	Islamic work ethics → Felt obligation for constructive change		.64**	.05
	Sanctification of work → Felt obligation for constructive change		.31**	.05
H5	Islamic work ethics X Sanctification of work → Felt obligation for constructive change		.27**	.06	.03**
	Conditional Effects of Moderator at M ± 1 SD (Slope Test)	Effect	S. E	LL95%CI	UL95%CI
	Sanctification of work Low −1 SD (-.82)	.45	.06	.33	.58
	Sanctification of work M (.00)	.64	.05	.53	.76
	Sanctification of work High +1 SD (.82)	.83	.08	.67	.98

Notes: = 343, LL lower limit, UL upper limit, SE standard error, *p < .05, **p < .01.

Discussion

Islamic work ethics (IWE) has recently garnered attention (Qasim et al., 2021). However, the first empirical study was published about three decades ago (Ali, 1988). Most studies have found that Islamic work ethics is associated with favorable organizational views, but few have examined its effects on employee behavior (Qasim et al., 2021). The new study expands the literature on Islamic work ethics’ effects on employee attitudes and behavior. Our study suggests that IWE increases employees’ felt obligation for constructive change, which increases their promotive and prohibitive speech behavior. Further, employee sanctification is a vital border condition that strengthens IWE, and it feels an obligation for constructive transformation. Our study found a substantial link between IWE and employees’ promotive and prohibitive voice conduct mediated by FOCC. The data also showed that employee sanctification moderated IWE-FOCC. The evidence suggests that employees with IWE are more likely to be positive or prosocial (Qasim et al., 2021; Ahmad, 2011; Javed, 2017; Murtaza et al., 2016).

People with IWE aid coworkers and the workplace (Murtaza et al., 2016; Qasim et al., 2021). Muslims are taught to be helpful and prosocial at work, and IWE urges its members to stay loyal to their employers to ensure halal money. Higher IWE employees make more ethical choices because they believe Allah is watching. 2021. Quran 3:110 states, ‘You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in ALLAH’.

The mediation outcomes of felt obligation for constructive transformation match earlier studies. Islam encourages its followers to perform good, constructive, and virtuous for others for reward now and afterward (Qasim et al., 2021). IWE allows employees to adopt cognitive attitudes that affect their behavior (Omri & Becuwe, 2014). According to studies, employees with IWE are likelier to work professionally with attention, loyalty, and success. Islamic workers are more focused (Khan et al., 2015). They get bound to labor and their employment. In line with this, IWE-absorbed people are likelier to feel an obligation for constructive change and challenge the existing quo. Unconventional behaviors like voice behavior might stress employees. Employees with internalized IWE may handle stress because they feel accountable to God. Results also show that work sanctification moderates IWE and the obligation for constructive change. The sanctification of work and IWE helps keep employees motivated for constructive change. Job sanctification is an individual’s deliberate psychological, spiritual, and emotional experience with God in his normal job tasks, which affects his work performance (Walker et al., 2008). Employee labor sanctification affects diverse works (Walker et al., 2008; Carroll et al., 2014). The study found that Islamic work ethic and sanctification increase employees’ obligation for constructive change, which improves their promotive and prohibitive speech behavior.

Theoretical contribution

Our study has offered various significant contributions to the existing knowledge pool and the theory of proactive behavior (Parker et al., 2010). First, we extended the proactive behavior theory by studying the antecedent of proactive behavior (i.e. promotive and prohibitive voice behavior). Our study highlighted the role of IWE in the form of individual ethical values towards work as an essential antecedent to promotive and prohibitive voice behavior. Voice behavior is risky and challenges the status quo, thus requiring solid antecedents either through the individual himself or certain contextual factors. IWE acts as a powerful internalized condition in the person and is a precursor to risky and difficult actions, such as voice behavior. The second contribution is the discovery of felt responsibility for constructive change, a crucial employee outcome that might develop due to high internalized IWE. This contributes to the scant research on Islamic work ethics and how they affect employees. The third significant contribution is the significance of felt responsibility for positive transformation as a crucial mechanism for the relationship between IWE and encouraging and discouraging voice behavior. The cognitive process of ‘reason to do’ for motivating employees to engage in proactive activities, such as promotive conduct and prohibitive vocal behavior, is felt responsibility for positive change. Fourth, the function of sanctification of work in enhancing IWE outcomes is investigated. Employee sanctification of work serves as a catalyst for IWE and a sense of responsibility for constructive change.

Conclusion & practical implications

Our study offers various practical implications for organizations and practitioners. Organizations that want to remain sustainable and competitive seek proactivity and proactive behaviors. Such organizations must hire employees with high internalized IWE and should inculcate an organizational culture high on ethical grounds and values. Top management may integrate core IWE values like honesty, trustworthiness, and social justice into company culture. This strengthens the link between IWE and feeling obligated to contribute. Secondly, high Islamic work ethics make employees more confident in engaging in voice behaviors better for long-term organizational functioning and improved performance. Organization need to promote confident among employees at all levels for engaging them in voice behavior. Managers need to encourage employees to voice concerns and suggestions. This could involve suggestion boxes, anonymous feedback systems, or regular meetings focused on improvement. Thirdly, IWE can also be promoted among employees through various training programs, seminars, and increasing awareness about ethics and its extensive benefits for work and workers. Fourthly, managers should be trained by organizations to acknowledge promotive and prohibitive voice behaviors. Managers’ trainings would provide them insight about voice effectiveness for organizational sustainability. Fifthly, xtensive efforts by organizations should also be made regarding the inculcation of sanctification of work among employees. Sanctifying work along with IWE can make employees more obligated towards constructive change in the workplace.

Sixthly, When employees raise concerns, managers need to shift the focus to finding solutions collaboratively. This can strengthen the felt obligation for constructive change. Employees who feel an obligation for constructive change acts as an agent for speeding up the process and making employees responsible citizen of the workplace for further engaging in voice behaviors. Islamic work ethics are not just ethics for working; these are the codes of life mapping all aspects. Last and not the least, if the organization is diverse, promote interfaith understanding and respect for different religious perspectives. This creates a more inclusive environment where everyone feels comfortable speaking up. Organizations may promote teamwork and collaboration to foster a sense of shared responsibility for improvement. This can enhance the impact of promotive and prohibitive voice within teams.

Limitations & future research

The current study has limitations due to single-source data and common approach bias. We collected data with three-time lags to avoid technique biases, but future researchers should use dyads. Future researchers may undertake long-term studies. Conducting studies over time can provide a clearer picture of how IWE, employee voice, and felt obligation for change influence each other over the course of an employee’s career. Combining quantitative and qualitative data can also offer a richer understanding of the complex relationships between these variables. Future investigations could examine other hard Islamic work ethic outcomes like initiative, prosocial rule-breaking, and organizational citizenship. Investigating these relationships in different cultural contexts can provide valuable insights into the generalizability of the findings. Certain additional factors can also be studied that can be the possible outcomes of employee voice behavior such as employee innovativeness and wellbeing.

We studied employee sanctification as a moderator between Islamic work ethics and felt obligation for constructive change whereas future researcher can explore the further types of sanctification as possible interacting effects. Another possible avenue for future studies is to examine the role of perceived organizational justice or justice perceptions as possible moderator between Islamic work ethics and employee voice behavior. Employees who feel treated fairly may be more likely to speak up with suggestions or concerns. Additionally, organizational climate or perceived psychological safety may also may influence employees’ willingness to engage in voice behavior. A supportive work environment may be crucial for encouraging employees to speak their minds.

The proactive behavior idea suggests studying cognitive or affect-related characteristics as mediators between Islamic work ethics and voice behaviors. Especially variables that give ‘can do, reason to do, or energized to do’ situations to connect IWE to outcomes. Other proactive behavior theory variables linked to organizational outcomes or contextual factors can be explored as moderating variables.

Ethical procedure

This manuscript has been prepared according to the generally accepted moral standards of conduct, and the following is being certified/declared true. As a researcher and along with co-authors of the concerned field, the paper has been submitted with full responsibility, following the due ethical procedure, and there is no duplicate publication, fraud, or concerns about animal or human experimentation.

Author contribution

Conceptualization, UR, MBH and FE.; Methodology, FE, MBH, SE, and UR.; Software, UR, MI and SE; Validation, MBH, Formal analysis, UR, FE and SA., Investigation, MI, SE and MBH; Resources, SA, SE and MI; Data Curation, MI, SA, and SE; Writing- original draft—UR. SA, and MI., Writing—review and editing, MBH, UR, and FE; Visualization, MI and FE; Supervision, MBH; Project administration, S.E and FE; Funding acquisition, MBH. All authors have read and agreed to the published version of the manuscript.

Approval from the ethics committee

The University of Okara constitutes the departmental Ethics Approval Committee. Research Ethics Board reviewed the ‘Examining Impact of Islamic Work Ethics on Employee Voice Behavior: Mediating Effect of Felt Obligation for Constructive Change and a Moderating Role of Sanctification of Work’ research proposal and considers the procedures, as described by the applicant, to conform to the University’s ethical standards and university guidelines. Moreover, participation in the survey was voluntary, and study participants were first explained the details of the project. They were assured that their responses would be kept in strict anonymity and reported as aggregate results.

Data availability and material statement

Will be available on reasonable request.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Um-e- Rubbab

Um-e- Rubbab is an active researcher and practitioner in the field of organizational behavior, stress management and knowledge management. Her areas of interest are employee voice behavior, thriving at work, workplace deviance, work stress, leadership and knowledge management. She has published in a number of journals including Leadership & Organizational Development, European Journal of Training and Development, PLoS and Frontiers in Psychology, etc.

Muhammad Irshad

Muhammad Irshad has published articles in the field of individual outcomes and leadership. He has published in a number of journals including Journal of Nursing Management, Journal of Business Ethics and Journal Management and Research.

Sidra Abid

Sidra Abid is a dynamic professional known for her expertise in knowledge management and marketing. With a blend of strategic thinking and a deep understanding of consumer behavior, she has made significant contributions to both fields, driving innovation and fostering growth.

Sarmad Ejaz

Sarmad Ejaz, is interested in sustainability, leadership, financial technology, and educational psychology, epitomizes the blend of diverse expertise and passion for positive change.

Faisal Ejaz

Faisal Ejaz demonstrates a deep understanding of the interconnectedness between human activities and the environment, emphasizing the importance of adopting sustainable practices to mitigate environmental degradation and climate change.

Md Billal Hossain

Md Billal Hossain specializes in several key areas, including technology acceptance, e-commerce, knowledge management, organizational management, and innovation. His expertise lies in exploring the intersection of these fields and providing insightful analysis and practical advice to businesses and organizations.