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Qur’anic Character Model in Enhancing the Quality of Job

Satisfaction among the Civil Servants

Najmiah binti Omar

*, Rahimah binti Embong

, Fatimah Zaharah binti Ismail

, Kasimah binti

Kamruddin

, Mohamed Fathy bin Mohamed Abdelgelil

1,2,3,4

Faculty of Islamic Studies Contemporary, Universiti Sultan Zainal Abidin

Faculty of Usuluddin, Universiti Islam Sultan Sharif Ali.

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000061

Received: 12 December 2025; Accepted: 19 December 2025; Published: 27 December 2025

ABSTRACT

The prevailing discourse on public sector efficacy often fixates on structural reforms or technological

interventions, yet it consistently overlooks a more fundamental, internal dynamic: the character of the civil

servant. Despite widespread recognition of declining job satisfaction across government agencies, a sustained,

rigorous inquiry into the role of an ethically grounded character model, particularly one derived from the Qur’an,

remains curiously underdeveloped. This study argues that the current emphasis on extrinsic motivators and

superficial competence omits a profound source of intrinsic fulfillment and ethical resilience. We contend that a

Qur’anic character model, with its emphasis on attributes like integrity, accountability, justice, and an ethos of

service, offers a potent, albeit underutilised, framework for cultivating not just ethical conduct, but also deep-

seated job satisfaction among public servants. The absence of such a holistic character integration leaves civil

servants vulnerable to cynicism and disengagement, suggesting that genuine, lasting improvements in public

service quality may well hinge on a radical re-evaluation of what constitutes 'good' public service beyond mere

procedural adherence.

Keywords: Qur’anic Ethics, Civil Service, Job Satisfaction, Spiritual Intelligence, Public Administration

INTRODUCTION

The machinery of public administration, ostensibly designed for societal betterment, frequently grinds under the

weight of disaffection and inefficiency. Across nations, civil servants report alarmingly low levels of job

satisfaction, a malaise that extends far beyond mere grumbling to impact service delivery and public trust itself

(Bednarczuk, 2019; Moore, 2017). This persistent dissatisfaction is a paradox: individuals ostensibly drawn to

public service by a desire to contribute find themselves disillusioned, often despite ostensibly robust policy

frameworks and increasing calls for "good governance." What, then, is missing from this equation? It seems we

have become too comfortable with a managerial paradigm that prioritises metrics and processes over the very

human core of public service.

Many attempts to revitalise the public sector focus on structural overhauls, digital transformations, or incentive

schemes, yet these often prove fleeting or superficial. They fail to address the deeper, often unarticulated,

yearning for meaning and purpose in work. Surprisingly, despite a growing body of research acknowledging the

impact of spirituality and religiosity on job satisfaction in the public sector, the specific, rich framework offered

by the Qur'an for character development remains largely relegated to the periphery of mainstream public

administration scholarship (Bednarczuk, 2019; Chandio et al., 2019). This is not merely an academic oversight;

it represents a missed opportunity to tap into a profound wellspring of ethical guidance and intrinsic motivation.

The prevailing gap is thus a critical failure to integrate an explicit, comprehensive character model into the

operational and cultural fabric of civil service. While general calls for "integrity" and "ethics" are ubiquitous,

they often lack a substantive, actionable philosophical underpinning. The Qur’anic character model, with its

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clear directives on responsibility (amanah), justice (adl), trustworthiness (siddiq), and compassion (rahmah),

offers precisely such a foundation. Ignoring this comprehensive framework, particularly in Muslim-majority

contexts or among Muslim civil servants globally, seems not only naive but actively detrimental. It leaves a

vacuum where personal values and professional duties ought to converge, leading to a fragmented sense of

purpose and, inevitably, diminished job satisfaction. This study, therefore, aims to critically examine how a

Qur’anic character model might not merely enhance ethical conduct but fundamentally reshape and elevate the

quality of job satisfaction among civil servants (Wan Mokhtar et al., n.d.).

LITERATURE REVIEW

The literature on job satisfaction in the public sector remains extensive but conceptually dispersed. Traditional

approaches emphasise structural and organisational determinants such as remuneration, leadership support, and

work environment (Markovits et al., 2010). While these factors remain important, they insufficiently explain

intrinsic sources of satisfaction that arise from individual values, moral purpose, and spiritual engagement

(Houston & Cartwright, 2007). Recent scholarship has called for a broader interpretation of job satisfaction that

encompasses psychological meaningfulness, ethical motivation, and internal value congruence (Syahir, 2025)

In this study, job satisfaction is conceptualised as a multifaceted psychological construct comprising affective

well-being, purpose alignment, and ethical fulfilment, not merely workplace conditions. This aligns with

contemporary organisational research proposing spirituality and values as significant antecedents of employee

satisfaction, engagement, and commitment (Syahir, 2025).

Islamic Work Ethics (IWE), Spirituality, and Job Satisfaction

Islamic Work Ethics (IWE) provide a values-based framework derived from Qur’anic principles that position

work as both a moral responsibility and a divine trust (amanah). Recent empirical evidence indicates that IWE

significantly influences work outcomes, including performance and employee satisfaction. For instance, Hartini

(2025) reports that IWE positively affects both task and contextual performance among public sector employees,

suggesting broader organisational benefits. Similarly, explorations within banking contexts show that Islamic

work ethic positively impacts employee response and job satisfaction, with evidence of mediating roles that help

explain internal motivational processes.

Other recent studies have investigated the mediating role of work ethics between Islamic spirituality and job

satisfaction, demonstrating that higher levels of Islamic spiritual engagement lead to stronger ethical behaviours,

which in turn correlate with higher job satisfaction in workplace settings. These results underscore the

significance of operationalising values such as honesty, integrity, responsibility, and fairness into measurable

behaviours that strengthen both individual fulfilment and organisational outcomes.

Critical Debates: Secular Governance and Ethical Pluralism

Despite evidence supporting value-based ethical frameworks, the application of religiously grounded models

raises critical questions in secular and pluralistic public administration contexts. A core challenge is how

faithinspired ethical frameworks like the Qur’anic character model can be translated into universally acceptable

organisational values without privileging one religious tradition over others. Secular critiques argue that religious

frameworks may risk exclusion if applied rigidly within public institutions intended to serve diverse populations.

This critique parallels broader organisational debates about inclusivity, where spirituality must be understood as

a motivational resource rather than a prescriptive doctrine. Emerging research in organisational behaviour

emphasises that workplace spirituality, when framed as a universal quest for purpose and meaning, can be

integrated into secular organisational cultures that value human flourishing across belief systems (Munjal &

Sachdeva, 2024).

The academic landscape surrounding job satisfaction in the public sector is vast, yet often fragmented, reflecting

a struggle to pinpoint enduring solutions to pervasive disillusionment. Much of the literature, particularly in

Western contexts, grapples with structural, economic, and psychological determinants, frequently overlooking

the profound impact of deeply held personal values and character models (Moore, 2017). A nascent but growing

body of work, however, begins to bridge this divide, suggesting that spiritual and ethical frameworks, including

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those rooted in Islamic teachings, offer a compelling, perhaps even essential, pathway to enhanced job

satisfaction among civil servants.

Conventional understandings of job satisfaction in public administration often cite factors such as fair

remuneration, career advancement opportunities, supportive leadership, and a positive work environment (Gol

Pervar, 2015, as cited in Navehebrahim & Sabet, 2023; Vrinda & Jacob, 2015). For instance, studies indicate

that job satisfaction is strongly linked to affective and normative job commitment among public sector

employees, distinguishing them from their private sector counterparts (Markovits et al., 2010). Furthermore,

satisfied public sector employees are less likely to seek private sector employment, highlighting the importance

of understanding its determinants (Kankaanranta et al., 2007). Yet, these factors, while important, often fall short

of explaining the deeper sense of purpose that many individuals initially seek in public service. The focus remains

largely on external conditions, rather than the internal ethical compass that guides an individual's engagement

with their work.

This is where the concept of spirituality and religiosity enters the conversation, albeit cautiously. Bednarczuk

(2019) and Moore (2017) both explored the correlation between spiritual well-being, spiritual intelligence, and

job satisfaction among federal employees in the U.S. While Moore (2017) found no statistically significant

correlation between spiritual intelligence, spiritual well-being, and job satisfaction in their specific sample, they

did note that participants were moderately spiritual and possessed moderately high spiritual intelligence,

suggesting the area warrants further investigation. Bednarczuk’s (2019) research, however, more directly found

that religiosity had a positive impact on job satisfaction among public servants, arguing that religious individuals,

often motivated by an "ethos of service," find public sector work more fulfilling. This is a critical distinction: it

suggests that an internal drive, often religiously informed, aligns powerfully with the public service mandate.

King (2007) had earlier introduced a model reconciling religiosity and spirituality in the private sector, proposing

its applicability to the public sector, a call that Bednarczuk’s work seems to affirm. Carvajal (2014) also found

that Philippine government employees widely agree that spirituality promotes honesty, patience, integrity, and

good relationships at work, creating a sense of vocation.

The Islamic perspective offers a particularly robust framework, moving beyond generic spirituality to specific

character traits and ethical injunctions. Islamic Work Ethics (IWE), derived from the Qur’an and Sunnah, posits

work not merely as a means to an end, but as an act of worship (`ibadah) and a trust (amanah) from God (Chandio

& Kandhro, 2020; Chandio et al., 2019; Yousef, 2001). This inherent sacredness of work fundamentally alters

an individual’s relationship with their job. Several studies have directly linked IWE to enhanced job satisfaction

and organisational commitment. For instance, Zaman et al. (2013) found a positive association between Islamic

work ethics and job satisfaction among both private and public sector employees in Pakistan. Similarly, Khan et

al. (2013) and Ali et al. (2013) reported significant positive relationships between IWE and job satisfaction

among banking sector employees. Hayati and Caniago (2012) also affirmed that Islamic work ethics positively

influences job satisfaction, organizational commitment, and job performance. These findings collectively argue

that when work is imbued with an ethical and spiritual dimension, satisfaction naturally follows.

Central to the Qur’anic character model are concepts of integrity (amanah), justice (adl), and accountability

(mas'uliyah). Chandio et al. (2019) emphasised that administrative ethics in Islam inculcates a sense of God’s

fear and accountability, making public officials answerable not only to the state but also to a higher divine

authority. This internalisation of accountability, they argue, transforms an administrator’s personality, fostering

trustworthiness, honesty, and responsibility. Kamal (2004) further highlighted that the integrity of civil service,

particularly in Islamic contexts, is formed from the spiritual strength and purity of Tawhid (oneness of God).

This perspective contrasts sharply with purely secular ethical frameworks, which often rely on external

enforcement mechanisms rather than internal moral conviction (Chandio & Kandhro, 2020).

Furthermore, Islamic Human Resource Management (IHRM) practices, grounded in these Qur’anic principles,

are shown to positively impact employee trust, job satisfaction, and performance (Ali, 2005; Beekun, 1997; Khan

et al., 2010; Lintang et al., 2024). IHRM principles, such as merit-based recruitment and selection, fair

remuneration, and transparent performance appraisal, are not merely best practices but ethical imperatives that

foster a just and compassionate work environment (Abbasi et al., 2010; Ali, 2005; Lintang et al., 2024). The

Qur'an itself mandates selecting individuals who are "strong" and "trustworthy" for positions of authority

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(AlQasas 28:26, as cited in Chandio et al., 2019; Howtests, 2025). This emphasis on character over mere

technical skill is a distinguishing feature.

However, the application of these ideals is not without its challenges. Some research, for instance, suggests that

despite the theoretical benefits, the reality in many Islamic countries shows a significant gap between normative

Islamic values and actual workplace practices, often characterised by authoritarian management and nepotism

(Ali, 2010; Budhwar & Mellahi, 2007). This discrepancy points to a critical need for not just understanding the

model, but actively implementing and embedding it within organisational culture. Moreover, while spiritual

intelligence has been linked to job satisfaction in some studies (Naqvi et al., 2015; Navehebrahim & Sabet, 2023;

Qadirzadeh, 2019), other findings, particularly concerning specific outcomes like fraud prevention, have shown

mixed results, with spiritual intelligence not always having a significant direct effect, though workplace

spirituality generally does (Bayuandika et al., as cited in Nurhayati & Widyastuti, 2025; Nurhayati & Widyastuti,

2025). This suggests that while individual spiritual intelligence is important, a supportive organisational

environment that actively fosters workplace spirituality, aligned with Islamic principles, may be more impactful

(Houston & Cartwright, 2007; Nurhayati & Widyastuti, 2025; Scrimpshire et al., 2023).

In essence, the literature underscores a compelling argument: traditional approaches to improving civil service

job satisfaction are incomplete without considering the spiritual and ethical dimensions of work. The Qur’anic

character model, with its comprehensive framework of values and a holistic view of human existence, offers a

powerful, yet often underutilised, lens through which to foster deeper meaning, greater integrity, and ultimately,

higher job satisfaction among public servants. The challenge remains in translating these profound principles

into tangible, actionable practices that can genuinely transform the public sector.

Synthesis and Research Gap

In summary, recent literature shows an increasing recognition of spiritual and ethical factors in shaping job

satisfaction, especially in work environments where employees experience meaningfulness and value alignment.

However, existing research still often treats these influences descriptively or correlatively rather than integrating

them into coherent conceptual models that account for secular and pluralistic organisational contexts. There

remains a need for clearly defined operational indicators for constructs such as Islamic spirituality, work ethic,

and job satisfaction, which can be empirically tested across diverse public sector environments.

The present study addresses this gap by advancing the Qur’anic Character Model as an inclusive, value-based

framework that emphasises integrity (amanah), justice (‘adl), accountability (mas’uliyyah), trustworthiness

(siddiq), and compassion (rahmah) as internal ethical resources. By operationalising these constructs, this study

aims to contribute theoretically and empirically to the broader discourse on job satisfaction in public

administration while remaining sensitive to secular governance and ethical pluralism.

Fig.1 Evolution of Job Satisfaction Literature and the Emergence of the Qur’anic Character Model

METHODOLOGY

This investigation into the Qur’anic character model and its influence on civil servant job satisfaction employs

a conceptual and document analysis methodology. This approach was deliberately chosen over empirical,

quantitative studies, which, while valuable for measuring observable phenomena, often struggle to capture the

profound, nuanced interplay of ethical frameworks and internal states of being. The very nature of "character"

and "spiritual satisfaction" resists simple quantification; reducing them to survey variables risks flattening their

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complexity and missing the deeper intellectual and philosophical contributions that a document-based analysis

can uncover. We were not interested in merely counting correlations but in deconstructing the theoretical

underpinnings and practical implications of an Islamic ethical system.

To avoid the bias of superficial engagement, we focused on a rigorous, multi-stage selection process for our

primary sources. First, an extensive search was conducted across academic databases and university repositories

for scholarly articles, doctoral theses, and peer-reviewed journals specifically addressing "Qur’anic character,"

"Islamic work ethics," "spiritual intelligence," "job satisfaction," and "public administration," particularly in

contexts related to civil service. This initial broad sweep aimed to identify the foundational texts and

contemporary applications of these concepts. We deliberately prioritised sources that explicitly engaged with

primary Islamic texts—the Qur'an and Sunnah—or scholarly interpretations grounded in these sources, rather

than general discussions of ethics that might merely nod to religious principles without deep engagement.

The *thought process* of selecting sources involved a continuous critical evaluation. For instance, when

encountering studies on "spiritual intelligence," we evaluated whether they offered a generic, New Age

interpretation or if they anchored spirituality within a specific, actionable ethical framework relevant to the

Qur’anic model. Studies that merely reported correlations without exploring the *why* or *how* of the

relationship were noted but given less weight than those that provided conceptual depth. We were particularly

vigilant for research that articulated specific Qur’anic verses or Prophetic traditions (Hadith) as the basis for

character traits like trustworthiness, justice, and accountability, as these provide the concrete foundation for the

model under investigation. This allowed us to build a robust conceptual model, piece by careful piece.

Furthermore, to ensure a comprehensive understanding, we included literature that critically assessed the

implementation of Islamic ethical principles in modern administrative contexts. This meant examining studies

that highlighted discrepancies between ideal Islamic values and actual practices in public sectors, thereby

providing a crucial reality check. Such critical perspectives are essential; without them, the analysis risks

becoming an idealised, detached theoretical exercise. We sought to understand not just what the Qur’anic model

*prescribes*, but also the *challenges* in its real-world application, which in turn informs its potential impact

on job satisfaction.

The data analysis phase involved an interpretive, thematic approach. We meticulously read and re-read the

selected documents, identifying recurring themes, core concepts, and explicit linkages between Qur’anic

teachings, character attributes, and their proposed or observed effects on job satisfaction and public service

quality. We extracted definitions, theoretical arguments, empirical findings (where qualitative), and practical

implications, constantly cross-referencing these against the overarching research question. This iterative process

of reading, coding, and synthesising allowed emergent themes to be refined and interconnected, building a

coherent narrative that articulates the Qur’anic character model's components and their potential influence. The

aim was to construct a robust conceptual argument, not merely to summarise existing research. This method,

therefore, serves as an intellectual defense, arguing that a deep, qualitative exploration of foundational texts and

their contemporary interpretations is indispensable for understanding a phenomenon as profoundly human and

ethically laden as character-driven job satisfaction.

RESULTS

The conceptual analysis of existing literature reveals several compelling themes, each arguing for the profound

relevance of a Qur’anic character model in shaping civil servant job satisfaction. These themes are not isolated;

they interweave, forming a coherent narrative about work, purpose, and inner fulfilment.

Firstly, the very *conception of work* undergoes a radical transformation when viewed through a Qur’anic lens.

It ceases to be a mere economic transaction or a social obligation. Instead, work becomes an act of worship

(`ibadah) and a sacred trust (amanah) (Chandio et al., 2019; Yousef, 2001). This redefinition imbues daily tasks,

however mundane, with spiritual significance. A civil servant processing documents or assisting citizens is not

just performing a duty; they are fulfilling a divine mandate, contributing to societal well-being as an act of

devotion. This profound shift from secular obligation to spiritual purpose naturally cultivates a deeper sense of

meaning, which, as research suggests, is a powerful determinant of job satisfaction (Carvajal, 2014; Houston &

Cartwright, 2007). The job, then, isn't just a job. It's a calling.

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Secondly, the Qur’anic model foregrounds *uncompromising integrity and accountability*. It's not enough to

merely avoid corruption; one must embody truthfulness (siddiq) and trustworthiness (amanah) in every action

(Chandio & Kandhro, 2020; Howtests, 2025). This integrity springs from an internalised fear of God and a

profound awareness of ultimate accountability, transcending mere legal or administrative oversight (Chandio et

al., 2019). When civil servants operate under this internal compass, their decisions are guided by justice (adl)

and fairness, creating an environment of transparency and equity. This ethical bedrock reduces moral dissonance,

a common source of dissatisfaction in bureaucratic settings, allowing individuals to align their personal values

with their professional conduct. The absence of such internalised integrity, conversely, breeds cynicism; it

corrodes the soul.

Thirdly, the model cultivates an *ethos of service and compassion*. The Prophet Muhammad (PBUH) reportedly

said, "The leader of the people is their servant" (Sahih al-Bukhari, as cited in Howtests, 2025). This principle

fundamentally reorients the relationship between the civil servant and the public. It moves from a position of

authority to one of humble service, driven by empathy (rahmah) and a genuine desire to alleviate hardship. Public

servants, in this framework, are not merely implementers of policy but active agents of social good. This altruistic

motivation, a hallmark of religious adherents in public service, directly correlates with higher job satisfaction,

as serving others fulfils a deeper human need (Bednarczuk, 2019; Houston & Cartwright, 2007). Service

becomes a self-reinforcing loop of meaning.

Fourthly, the Qur’anic model promotes *balance and moderation* (wasatiyyah) in all aspects of life, including

work. It discourages obsessive materialism and encourages a holistic view of well-being that integrates spiritual,

mental, and physical health. This principle helps civil servants navigate the pressures of modern bureaucracy by

fostering resilience and preventing burnout. When individuals understand that their worth is not solely tied to

output or worldly success, but to their sincere effort and ethical conduct, they develop a healthier relationship

with their profession. This equilibrium allows for sustained engagement, rather than cycles of intense effort

followed by exhaustion. It’s a mindful approach to a demanding profession (Zolkefley et al., 2023).

Finally, the emphasis on *consultation (shura) and collective responsibility* fosters a sense of community and

mutual support within the workplace. Islamic principles encourage leaders to seek input and make well-informed

choices, promoting a participatory environment (Nurhayati & Widyastuti, 2025). This communal spirit, rooted

in mutual respect and cooperation, directly counters the isolation and competitive pressures often found in

government agencies. When civil servants feel valued, heard, and part of a collective mission, their sense of

belonging and camaraderie strengthens, contributing significantly to a positive work environment and,

consequently, to their job satisfaction (Houston & Cartwright, 2007; Scrimpshire et al., 2023). A shared purpose

elevates individual commitment.

These themes, drawn from a rigorous conceptual analysis, paint a picture of a character model that is not merely

an add-on but a foundational element. It offers a powerful antidote to the intrinsic dissatisfaction plaguing many

public sectors, suggesting that a return to ethically rich, spiritually grounded principles might be the most potent,

and overlooked, pathway to a truly satisfied and effective civil service.

Fig 2: Core Themes of the Qur’anic Character Model Shaping Civil Servants’ Job Satisfaction

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DISCUSSION

The persistent lament regarding low job satisfaction within the civil service, despite myriad reform efforts, points

to a fundamental misdiagnosis of the problem. What if the solutions lie not solely in structural adjustments or

technological upgrades, but in the cultivation of an inner moral architecture? This study suggests that a Qur’anic

character model offers a compelling, often overlooked, framework for addressing this deep-seated issue,

providing a nuanced understanding of how intrinsic motivation, ethical conduct, and a sense of purpose can

coalesce to profoundly enhance job satisfaction among public servants(Rho et al., 2021).

It is entirely possible that the prevailing secular-rationalist paradigm, which prioritises efficiency and measurable

outputs, inadvertently strips public service of its inherent moral gravity. Civil servants, often drawn to their roles

by an altruistic impulse, may find themselves adrift in a system that rewards compliance over conviction

(Bednarczuk, 2019; Howtests, 2025). This is precisely where the Qur’anic model intervenes, re-anchoring work

in a spiritual context. When work is understood as an act of worship (`ibadah) and a divine trust (amanah), as

Chandio et al. (2019) and Yousef (2001) argue, the mundane transforms into the meaningful. This isn't merely a

philosophical abstraction; it implies that an employee sees their daily tasks not as a chore, but as a path to spiritual

reward, fostering a deeper engagement that external incentives alone cannot match. The "so what" here is

profound: a system that acknowledges and cultivates this spiritual dimension of work might unlock levels of

satisfaction currently unattainable.

Moreover, the emphasis on integrity (amanah) and accountability (mas'uliyah) in the Qur’anic model moves

beyond mere policy adherence to an internalised ethical imperative (Chandio & Kandhro, 2020; Howtests, 2025).

Consider the corrosive effect of perceived corruption or ethical compromise on an individual’s morale. When a

civil servant feels compelled to compromise their values, or witnesses such compromises unchallenged, their job

satisfaction inevitably plummets. The Qur’anic framework, by instilling a sense of ultimate accountability to

God, acts as a powerful internal deterrent against unethical practices (Chandio et al., 2019). This moral fortitude,

as Kamal (2004) suggests, is rooted in the purity of Tawhid. It hints at a deeper issue: without such an internal

compass, external regulations become a game of evasion, and the workplace becomes a site of moral struggle

rather than ethical flourishing. Perhaps the dissatisfaction isn't just about workload, but about moral injury.

The cultivation of an ethos of service and compassion (rahmah) within the Qur’anic model also directly counters

the bureaucratic detachment often criticised in public administration. The notion that "the leader of the people is

their servant" (Howtests, 2025) reframes the power dynamic, encouraging empathy and genuine concern for the

public. Bednarczuk (2019) found that religious bureaucrats, driven by an ethos of service, reported higher job

satisfaction. This suggests that public service, when viewed as an act of helping others for a higher purpose, taps

into a fundamental human need for altruism. If civil service training and culture were to overtly embrace this

service-oriented character, rather than merely procedural efficiency, it might significantly enhance the intrinsic

rewards of the job. This is not about religious proselytisation; it is about leveraging a proven motivational

framework for public good.

However, it would be naive to ignore the challenges highlighted by Ali (2010) and Budhwar and Mellahi (2007),

who point to the gap between ideal Islamic values and actual practices in some Muslim-majority contexts, citing

issues like nepotism and authoritarian management. This discrepancy implies that merely invoking the Qur’anic

model is insufficient; its principles must be actively instantiated and supported by organizational leadership and

culture. The findings from Nurhayati and Widyastuti (2025) and Houston and Cartwright (2007) also suggest

that while individual spiritual intelligence is beneficial, a supportive workplace spirituality environment is

equally, if not more, critical. This underscores that character development cannot occur in a vacuum; it requires

a conducive organisational ecosystem.

Therefore, integrating a Qur’anic character model is not a passive exercise in moral instruction. It demands

conscious, sustained effort from leadership to foster an environment where justice, integrity, compassion, and

accountability are not just spoken words but lived realities. When Islamic Human Resource Management

(IHRM) practices, such as merit-based recruitment and fair remuneration, are genuinely applied, they build trust

and enhance satisfaction, as noted by Lintang et al. (2024) and Ali (2005). These are not just good management

practices; they are ethical imperatives within the Islamic framework, directly contributing to a sense of fairness

and value, which are crucial for job satisfaction.

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Ultimately, this discussion suggests that the current approaches to enhancing civil servant job satisfaction might

be missing a vital component: the soul of the public servant. By embracing a character model deeply rooted in

Qur’anic ethics, public administration could move beyond superficial fixes to cultivate a workforce that is not

only highly competent and ethical but also profoundly satisfied in its service to humanity. This would mean a

paradigm shift, from viewing civil servants as cogs in a machine to recognising them as moral agents whose

internal well-being is inextricably linked to the quality of their public service.

Table 1: Analytical Synthesis of the Discussion—From Structural Fixes to a Qur’anic Character-Based Approach

Dimension

Conventional Public

Administration Approach

Qur’anic Character-Based

Approach

Implications for Job

Satisfaction

Philosophy of Work

Work as bureaucratic duty

Work as ibadah (worship)

and amanah (trust)

Enhanced sense of

meaning

Source of Motivation

Extrinsic rewards and

compliance

Intrinsic motivation and

moral purpose

More sustainable

satisfaction

Ethical Orientation

External rules and enforcement

Internalised accountability

to God

Reduced moral distress

Integrity

Reliance on monitoring

mechanisms

Internalised amanah and

honesty

Moral clarity and peace

of mind

Service Orientation

Procedure-driven service

delivery

Compassion (rahmah) and

ethos of service

Satisfaction through

altruism

Key Workplace

Issues

Burnout, cynicism,

disengagement

Resilience, commitment,

calling

Higher engagement

Dimension

Conventional Public

Administration Approach

Qur’anic Character-Based

Approach

Implications for Job

Satisfaction

Role of Organisation

Structural and technological

reforms

Ethical culture, character

training, IHRM

Systemic support for

values

Implementation

Challenges

Value–practice misalignment

Gap between ideals and

practice

Requires ethical

leadership

Long-Term

Outcomes

Technical efficiency alone

Ethical governance and

public trust

Higher satisfaction and

service quality

CONCLUSION

The pervasive struggles with job satisfaction among civil servants represent more than a mere management issue;

they reflect a profound disconnect between the inherent desire for meaningful work and the operational realities

of public administration. This study has argued that a Qur’anic character model offers a robust, yet

underexplored, framework capable of bridging this chasm. By re-framing work as an act of worship and a sacred

trust, and by embedding principles of uncompromising integrity, deep accountability, and genuine compassion,

this model moves beyond superficial incentives to cultivate a profound sense of purpose and intrinsic fulfilment.

The evidence from the literature suggests that when civil servants operate within a framework that aligns their

professional duties with their spiritual and ethical convictions, their job satisfaction is demonstrably enhanced

(Bednarczuk, 2019; Chandio et al., 2019; Yousef, 2001). This is not simply about adopting religious rituals; it is

about internalising a comprehensive ethical system that informs every decision and interaction. The emphasis

on truthfulness, justice, and service to humanity, derived directly from Qur’anic teachings, provides a moral

compass that can navigate the complex ethical dilemmas inherent in public service, reducing moral distress and

fostering a clear conscience. Such an internalised ethical foundation transforms work from a burden into a

calling, fostering resilience and dedicated engagement.

However, the effective implementation of such a model is not automatic. It demands a conscious and sustained

effort to translate these profound principles into tangible organisational practices. The gap between ideal Islamic

values and observed administrative realities in some contexts (Ali, 2010; Budhwar & Mellahi, 2007) underscores

the need for genuine leadership commitment, comprehensive training programs, and the cultivation of a

supportive workplace culture. It is insufficient to merely espouse these values; they must be woven into the very

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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fabric of human resource management, from recruitment to performance appraisal, ensuring that character is

valued as much as competence (Lintang et al., 2024).

Future research should move beyond conceptual analysis to develop and test specific intervention programs

designed to integrate elements of the Qur’anic character model into civil service training and development

modules. A longitudinal study, for instance, could track the impact of a comprehensive "Amanah and Adl in

Public Service" curriculum on the job satisfaction, ethical conduct, and perceived purpose among cohorts of civil

servants over several years. This would provide empirical validation for the theoretical connections explored

here. Specifically, future studies might examine how the inculcation of *taqwa* (God-consciousness) translates

into observable behaviours of integrity and, subsequently, into self-reported job satisfaction metrics.

Ignoring the spiritual and ethical dimensions of work in the public sector is a precarious oversight. Without a

strong internal moral compass, civil servants risk succumbing to cynicism, burnout, and disengagement,

ultimately eroding the very foundations of public trust and effective governance. A society that fails to nurture

the character of its public servants, particularly through models as rich and comprehensive as that offered by the

Qur’an, risks not only administrative inefficiency but a deeper, more insidious moral decay that can compromise

the entire social fabric. The quality of public service, it turns out, is inextricably linked to the spiritual health of

its stewards.

Fig.3: Qur’anic Character Model and Its Impact on Civil Servants’ Job Satisfaction

ACKNOWLEDGEMENT

This article is the result of research funded by Dana Penyelidikan Universiti ( DPU) 2.0. UniSZA/2024/DPU

2.0/08.

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