# Spiritual Leadership in Public Management: Insight from Moroccan Public Sector Leaders

Hakim Lahmar, Farid Chaouki, Florence Rodhain

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Hakim Lahmar, Farid Chaouki, Florence Rodhain. Spiritual Leadership in Public Management: Insight from Moroccan Public Sector Leaders. Journal of Human Values, 2025, 10.1177/09716858251358455. hal-05342279

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# SPIRITUAL LEADERSHIP IN PUBLIC MANAGEMENT: INSIGHTS FROM MOROCCAN PUBLIC SECTOR LEADERS

Hakim Lahmar<fnref n="1" />, Farid Chaouki<fnref n="1" /> and Florence Rodhain<fnref n="2" />

## Abstract

This study examines the challenges faced by public institutions in countries with strong cultural roots. It proposes a conceptual framework for integrating spiritual leadership within public organizations, with the aim of strengthening ethics and the moralization of public service. Adopting a qualitative approach, the study is based on 22 semi-structured interviews conducted with public managers. For the analysis of the collected textual data, we opted for a dual approach: a lexical analysis carried out using the IRAMUTEQ software (version 0.7), as well as a thematic content analysis. The results of the study highlighted four fundamental components of spirituality in public leadership: vision, faith and altruism, with religiosity added as a fourth significant element. This research thus validates existing theories on spiritual leadership while emphasizing the importance of considering cultural particularities in studying this phenomenon, thereby demonstrating the relevance of a contextual approach in analysing spiritual leadership. Overall, the study contributes to a better understanding of spiritual leadership in the Moroccan context, highlighting the central role of cultural context while acknowledging potential biases and limitations of the research. Future research should further explore the intersection of spirituality and leadership in other sociocultural contexts.

## Keywords

Public sector, public service motivation, religious perspectives, spiritual leadership, workplace spirituality

<footnote n="1">¹ Research Laboratory for New Management Practices (NPG), Faculty of Economics and Law, Cadi Ayyad University, Marrakech, Morocco</footnote>

<footnote n="2">² Montpellier Research in Management (MRM), University of Montpellier, France</footnote>
# INTRODUCTION

As our world grows increasingly intricate and dynamic, public institutions are confronted with a multitude of challenges that necessitate innovative approaches to governance. This holds true for Morocco, as it does for other nations, where the public sector plays a pivotal role in policy implementation, driving socio-economic progress, and delivering crucial services to the populace. To effectively navigate these challenges, it is imperative for public officials to place a strong emphasis on ethical considerations in their decision-making processes and actions (Odeh, 2023).

As compared to other leadership styles, whether classical (command and control based on coercive power), transactional (based on contingent reward) or transformational (inspired leadership and idealized influence), spiritual leadership aims to know the dignity of each individual, to dream and to make others dream (Voynnet-Fourboul, 2014). This style of leadership is linked to concepts such as ethics and moral values (Samul, 2024), and goes beyond the traditional limits of managerial skills. It represents an integrative approach that places the well-being of citizens and a shared vision at the heart of governance. This leadership style is defined by values such as integrity and altruism. These values are particularly relevant in public service contexts, where the primary objective is to serve the common good.

> "Spiritual leadership encompasses the values, attitudes and behaviors necessary to intrinsically motivate oneself and others, so that they experience a sense of spiritual survival through vocation and a sense of calling" (Fry, 2003, p. 711)

In Morocco, there is an increasing demand from citizens for public institutions to demonstrate transparency, efficiency, and equity. These expectations coincide with ongoing efforts to reform and modernize the public sector, aiming to improve its performance and responsiveness. Within this context, could the integration of spiritual leadership provide an effective means to transform public institutions? By fostering ethical decision-making, enhancing team cohesion, and cultivating a values-based work environment, do the spiritual leadership holds the potential to improve both individual and organizational outcomes?
The literature review on the subject of spiritual leadership reveals a certain geographical polarization of studies (often originating in Western countries), which are of a quantitative or theoretical nature (Lahmar et al., 2023). In fact, most of these models were developed more specifically in American and Asian contexts, and as many researchers have argued (for example, Buchanan & Bryman, 2007; Tsang, 2009; Michailova, 2011; Härtel & O'Connor, 2014; Reiche, & al., 2017). However, the complexity of the subject requires an exploratory qualitative approach that takes into account the cultural and religious specificities of other countries such as Morocco, where over 98.5% of the population are Muslims. This particularity calls for a careful adaptation of existing theoretical models, such as that proposed by (Fry, 2003).

This study therefore aims to explore the concept of spiritual leadership in the Moroccan public sector. It seeks to understand how this leadership style can lead to positive transformation at both individual and organizational levels, while improving the quality of public services.

The central research question guiding this study is:

*How can spiritual leadership, in the Moroccan context, contribute to the transformation of public institutions and the improvement of public service delivery?*

To respond to this question. We opted for an exploratory qualitative study, in order to identify “latent” data that goes beyond simple direct responses. This enables us to better understand the perceptions, attitudes, discourses or representations of the public managers concerned. Two qualitative data analysis methods were used: lexical analysis and thematic content analysis.

This article is divided into seven sections. The first section presents the conceptual framework, followed by a detailed discussion of the methodology in the second section. The third section outlines the results, while the fourth is devoted to a discussion of the findings. The fifth section addresses the theoretical and practical implications of this research. The sixth section gives some recommendations for future research. And finally, the last section highlights the limitations of this research.
# 1. LITERATURE REVIEW

## 1.1. SPIRITUAL LEADERSHIP

Spiritual Leadership Theory (SLT), as developed by (Fry, 2003), presents a causal framework that connects spiritual leadership with intrinsic motivation. This theory integrates essential components such as vision, hope/faith, and altruistic love, linking them to workplace spirituality and spiritual survival. The primary aim of spiritual leadership is to cultivate a shared vision and ensure alignment of values at multiple organizational levels.

Within this framework, spiritual leadership encompasses the values, attitudes, and behaviors necessary to intrinsically motivate both oneself and others, thereby fostering a sense of spiritual survival rooted in calling and belonging. A significant contribution of this theory is the establishment of a vision that enables members to find meaning in their lives, alongside the promotion of a culture characterized by altruistic love, which emphasizes genuine care and appreciation for oneself and others.

According to this theory, spiritual leadership manifests in three core dimensions: vision, hope/faith, and altruism. Vision serves as a pivotal element, offering a clear and compelling depiction of the future that energizes and motivates organizational members. An effective vision must possess broad appeal, embody high ideals, and inspire hope and faith among followers. Altruistic love is defined as a sense of wholeness, harmony, and wellbeing fostered through care and concern for oneself and others. The values associated with altruistic love include patience, kindness, forgiveness, humility, selflessness, and trust. Hope and faith are essential for sustaining motivation and endurance; they entail a steadfast belief in the vision and the conviction that it will be realized despite challenges and obstacles.

Fry (2003) posits that spiritual survival is achieved through a sense of calling -providing meaning and purpose- and through membership, where individuals feel understood and appreciated. This need for spiritual survival is a universal human concern that can be fulfilled by organizational cultures that nurture these dimensions.
Intrinsic motivation stems from the internal satisfaction derived from performing tasks and achieving goals aligned with personal and organizational values. This contrasts with extrinsic motivation, which is primarily driven by external rewards and recognition.

Spiritual leadership is crucial for the transformation and success of contemporary organizations (Fry, 2005; Fry & Matherly, 2006; Fry & Slocum, 2008). By addressing the intrinsic motivational needs of both leaders and followers, spiritual leadership can enhance organizational commitment and productivity, ultimately contributing to the overall effectiveness and sustainability of the organization (Fry & Slocum, 2008).

## 1.2. PUBLIC SERVICE MOTIVATION

Public Service Motivation (PSM) has long been a topic of significant interest among researchers and practitioners, viewed as a key behavioral driver for managers in public organizations (Perry & Wise, 1990; Perry & Hondeghem, 2008; Ritz, & al., 2016; Hameduddin & Engbers, 2022; Lee & Kim, 2024). At the heart of these discussions lies the question of what drives civil servants and others working for the public interest to engage in their mission. For centuries, public service was perceived as a noble vocation, then more recently as a mere profession. This positive view (noble vocation) has, however, been called into question in the second half of the 20th century. Many researchers began to question the actual existence of a public service ethic and its relevance in the modern world (Perry & Hondeghem, 2008). They wondered whether this notion of public service ethics was truly present in practice and whether it was still desirable or necessary in the functioning of public organizations.

The PSM Theory, as defined by Perry & Wise (1990), refers to an individual's predisposition to respond to motives primarily or uniquely grounded in public organizations. This theory explores various motivational factors that drive individuals to engage in public service roles, such as altruism, commitment to public values, personal identification with public sector objectives, and the desire for self-sacrifice. This theory posits that the motivation of civil servants is distinct from motivations observed in the private sector. The construction of the
PSM scale by Perry paved the way for numerous academic studies examining its antecedents, outcomes, and correlates (Pandey & Stazyk, 2008; Anderfuhren-Biget, 2012).

Research associated with PSM theory has highlighted a wide range of desirable behaviors. These include job performance (Alonso & Lewis, 2001), organizational commitment, job satisfaction, and attraction to public service (Carpenter, & al., 2012). Moreover, PSM is linked to ethical behavior (Anderfuhren-Biget, 2012), leadership (Hameduddin & Engbers, 2022), and innovation culture (Lee & Kim, 2024).

The cultural context plays a central role in shaping public servants' motivation towards their duties, a phenomenon highlighted by Anderfuhren-Biget (2012). This viewpoint underlines the necessity of examining this PSM theory within research frameworks that focuses on sociocultural contexts. By incorporating these cultural elements into our analysis, we can uncover valuable insights into how the motivation of public servants fluctuates across various social and cultural landscapes.

## 1.3. LEADERSHIP AND RELIGION

Religion has become a sensitive issue that companies must now incorporate into their management practices (Hicks, 2003). This matter manifests itself in diverse ways across organizations and contexts, reflecting an increased presence of religious expressions in the workplace (Benefiel, & al., 2014; Gaillard, & al., 2022; Honoré, 2023).

In a systematic review of the literature on religiosity and spirituality in the workplace, Obregon, & al. (2022) analyzed 312 articles published between 1960 and 2018. The authors observed that the studied articles tended to recommend, in their future perspectives, the inclusion and consideration of religious practices in the workplace.

In this context, Parboteeha, & al. (2009) conducted a study based on data from 44 030 individuals across 39 countries to examine the influence of the four major world religions -Buddhism, Christianity, Hinduism, and Islam- on extrinsic and intrinsic work values. The results of this study confirmed that religion has a positive
influence on employees' work values. Specifically, all religions, with the exception of Christianity, demonstrated a positive relationship with extrinsic work values. The researchers also found that all four religions exhibited a positive relationship with intrinsic work values. Additionally, the study's findings revealed that individuals who reported no religious affiliation maintained a positive perspective on work values.

In societies characterized by low levels of religiosity, there is a discernible tendency among individuals to exhibit a degree of aversion towards abstract conceptualizations. Interpersonal and societal relationships are predominantly governed by the principles of Logos, reason, and rationality, which are collectively regarded as the fundamental cornerstones of decision-making processes (Moore, & al., 2001). In contrast, societies with strong religious influences are characterized by highly emotional business relationships. In these contexts, partnerships are built upon shared ideology, common moral values, and similar identities (Hernandez, 2001).

In the field of leadership, numerous studies have demonstrated that religious teachings can enrich managerial practices by contributing values and ethical principles. The study by Egel & Fry (2017) examines the challenges of intercultural leadership, particularly in religious contexts, focusing on Islamic leadership. The authors emphasize the significance of religion in shaping organizational values and behaviors, especially in organizations that incubate practicing religious managers.

In the same vein, faith-inspired leadership models, particularly those grounded in Islamic principles, are essential for guiding individuals who wish to integrate their religious beliefs into their professional lives (Hassi, & al., 2021). Islam, as a religion, requires its followers to systematically apply its principles, which influences leadership practices in both state and private organizations. This was considered by D'Iribarne (1997) as a weight exerted by Islam on managerial practices. This author argues that Islam contributes to shaping the mental universe in which management takes on meaning. It proposes a system of ethical values that applies to daily activities and business (D'Iribarne, 2007).

The study by Egel & Fry (2017) makes a significant contribution by proposing an adaptation of Fry's spiritual leadership theory (Fry, 2003) - which emphasizes the values, attitudes, and behaviors necessary to
intrinsically motivate oneself and others - to the Muslim sociocultural context. This adaptation incorporates the fundamental values of the Quran and Sunnah, thus providing a leadership framework more relevant to Islamic organizational contexts.

The research conducted by Bah, & al. (2017) in France examined the significance of Islamic ethics among Muslim managers. This exploratory study investigated the managerial practices of 30 Muslim managers in the Alsace region (an officially secular context). Concurrently, Rajaonera & Ramboarison-Lalao (2016) and Ramboarison-Lalao & Bah (2016) highlighted the importance for Christian managers to adhere to the example of Agape love as taught by Jesus Christ.

In another study, Bah, & al. (2017) explored the various approaches and practices of servant leadership among managers from Christian and Muslim traditions. Their research examined how the principles of Servant Leadership are integrated and practiced in professional contexts by these managers. These principles emphasize service to others, altruism, humility, listening, and empathy. This study allowed for a comparison of the theological and spiritual foundations of the two religions and an analysis of their influence on leadership styles. By highlighting the similarities and differences in practices, as well as the challenges and opportunities encountered by Christian and Muslim managers, these authors illustrated how these principles are applied in team management.

Buddhist principles and practices, derived from the teachings of the Buddha (Dharma), are structured around the Four Noble Truths and the Noble Eightfold Path. The First Noble Truth acknowledges that life is characterized by dissatisfaction, suffering, and impermanence (Dukkha). The Second Noble Truth posits that this dissatisfaction stems from desire or attachment (Tanah), which can manifest as the "three poisons": greed, hatred, and ignorance. The Third Noble Truth postulates that it is possible to cease desire and suffering by overcoming ignorance and attaining enlightenment. Finally, the Fourth Noble Truth presents the Noble Eightfold Path as the methodology for achieving liberation from suffering, offering a practical approach to cultivating wisdom, ethics, and meditation, thereby facilitating the realization of enlightenment (Fry & Vu, 2023). These authors have asserted that the application of Buddhist principles to leadership reveals several significant phenomena. They
have established a positive correlation between attachment and suffering in the context of leadership, while observing that middle managers tend to adopt pseudo-spiritual leadership behaviors. Furthermore, the integration of the concept of non-self (Anatta) in managerial practices contributes to reducing egocentric behaviors in leaders. The development of self-reflexivity in the latter also improves their ability to identify sources of suffering related to their role. These practices inspired by Buddhist philosophy could foster the emergence of authentic and ethically responsible spiritual leadership.

These various research works require an in-depth exploratory study on the potential role of religious values in the development of spiritual leadership. They raise the question of whether religiosity can be conceptualized as a dimension of spiritual leadership, particularly in the context of practicing managers.

# 2. METHODOLOGY

## 2.1. RESEARCH DESIGN

In light of the distinctive religious nuances present in the Moroccan context, where Islam holds the status of state religion, it is imperative to exercise caution when engaging in discourse surrounding the theoretical models derived from the literature review. Indeed, the theoretical models used to study spiritual leadership are predominantly derived from American and Asian contexts. Therefore, it is essential to consider the socio-cultural, institutional, and religious dimensions to gain a deeper understanding of spiritual leadership among public managers in Morocco. This underscores the importance of conducting a qualitative, contextual study (Buchanan & Bryman, 2007; Tsang, 2009; Härtel & O'Connor, 2014; Louitri & Sahraoui, 2014; Reiche, & al., 2017; Filatotchev, & al., 2022).

The research utilized a qualitative approach, employing semi-structured interviews to explore the spiritual aspects of Moroccan public managers. This contextual methodology allowed for a thorough consideration of the unique features of the organizational and professional environment, thereby enabling a more comprehensive understanding of leadership dynamics and evolution (Bryman, & al., 1996). A study published in The Leadership
Quarterly examined qualitative and historiometric research conducted over a quarter-century, highlighting the effectiveness of qualitative methods in exploring contextual factors such as culture (Parry, & al., 2014).

For this research, participants were selected from a wide variety of public organizations, ensuring a representative sample across different governmental departments. The selection criteria focused on individuals holding leadership positions and possessing substantial experience in the public sector. This approach aimed to gather valuable insights into how spirituality and leadership practices interact within the Moroccan context. To accommodate the linguistic preferences of the participants, interviews were conducted in both Arabic and French. After the interviews, the collected data were transcribed and coded for lexical analysis (initially) and thematic content analysis (subsequently). This methodological approach allows for improving the quality and validity of the obtained data.

Ethical considerations were paramount in this study. Informed consent was obtained from all participants, and measures were implemented to ensure confidentiality and anonymity throughout the research process. The findings aim to contribute to the broader discourse on spiritual leadership by illuminating the unique aspects of leadership in a Moroccan context, thereby enriching existing theoretical frameworks and providing practical implications for leadership development.

## 2.2. SAMPLE SELECTION

The data for our inquiry were collected from Moroccan public managers (Table 1). To obtain a nuanced understanding of their perspectives, we conducted a series of meetings with professionals at various managerial levels, including directors, division heads, and department heads. These engagements occurred in multiple cities across Morocco between November 2022 and January 2023.

Our participant recruitment strategy was guided by two foundational principles: the 'snowball' sampling method and purposive sampling. The snowball method enabled us to leverage existing professional networks to identify and recruit additional participants, ensuring a diverse range of insights. Simultaneously, purposive sampling allowed us to target specific groups that could provide relevant information based on their roles and experiences.
The composition of the sample was meticulously designed to reflect the broader population of Moroccan public managers. We ensured representation across various functional categories, including administrative roles and statuses, geographical locations (specific cities), and gender (both male and female). This approach not only enhances the validity of our findings but also contributes to a more comprehensive understanding of the dynamics within Moroccan public management.

<table><caption>**Table 1.** Presentation of the Research Sample.</caption><thead><tr><th>Administrative Category</th><th>Interviewee</th><th>Position</th><th>Status</th><th>Gender</th><th>Interview Duration</th><th>Collection Method</th><th>City</th></tr></thead><tbody><tr><td>Public administration</td><td>K. B.</td><td>Head of Department</td><td>Administrator</td><td>F</td><td>33 min</td><td>Face-to-face</td><td>Casablanca</td></tr><tr><td>Public administration</td><td>F. J.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>42 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public establishment</td><td>A. B.</td><td>Head of Division</td><td>Administrator</td><td>H</td><td>49 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>A. T.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>39 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>K. M.</td><td>Head of Department</td><td>Administrator</td><td>F</td><td>47 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>I. S.</td><td>Head of Department</td><td>Administrator</td><td>F</td><td>32 min</td><td>Face-to-face</td><td>Marrakech</td></tr><tr><td>Public establishment</td><td>A. L.</td><td>Head of Department</td><td>Administrator</td><td>F</td><td>45 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public establishment</td><td>N. T.</td><td>Head of Division</td><td>Administrator</td><td>F</td><td>40 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Local authority</td><td>J. S.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>35 min</td><td>Phone</td><td>Béni Mellal</td></tr><tr><td>Public administration</td><td>K. H.</td><td>Head of Department</td><td>Engineer</td><td>H</td><td>43 min</td><td>Phone</td><td>Béni Mellal</td></tr><tr><td>Public administration</td><td>D. N.</td><td>Head of Department</td><td>Engineer</td><td>F</td><td>41 min</td><td>Face-to-face</td><td>Agadir</td></tr><tr><td>Public administration</td><td>I. I.</td><td>Head of Department</td><td>Engineer</td><td>H</td><td>32 min</td><td>Face-to-face</td><td>Agadir</td></tr><tr><td>Public administration</td><td>B. L.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>34 min</td><td>Face-to-face</td><td>Agadir</td></tr><tr><td>Public administration</td><td>J. A.</td><td>Head of Department</td><td>Engineer</td><td>F</td><td>44 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>J. S.</td><td>Head of Division</td><td>Engineer</td><td>H</td><td>39 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public establishment</td><td>M. H.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>41 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>M. E.</td><td>Head of Department</td><td>Administrator</td><td>F</td><td>46 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>H. S.</td><td>Head of Department</td><td>Engineer</td><td>H</td><td>49 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>B. Y.</td><td>Head of Department</td><td>Administrator</td><td>H</td><td>52 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public establishment</td><td>S. C.</td><td>Project Manager</td><td>Engineer</td><td>F</td><td>37 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>A. E.</td><td>Head of Division</td><td>Administrator</td><td>H</td><td>40 min</td><td>Face-to-face</td><td>Rabat</td></tr><tr><td>Public administration</td><td>B. B.</td><td>Central Director</td><td>Inspector</td><td>H</td><td>58 min</td><td>Face-to-face</td><td>Rabat</td></tr></tbody></table>
## 2.3. DATA COLLECTION

The responses of the interviewed individuals were collected through audio recording (verbatim transcription), translated from Arabic for certain respondents, and through note-taking (semi-comprehensive transcription) for other respondents. This note-taking approach was necessitated by some managers' refusal to be recorded. Admittedly, the duration of the interviews remains relatively short compared to other studies of a similar nature. Several reasons can explain this observation. Firstly, the context of the research, conducted within governmental organizations, may influence the participants. In this sense, individuals tend to express their opinions on the subject with caution and reserve. Secondly, the religious context plays an important role. Participants systematically associate the question of spirituality with religiosity. Moroccan society is undergoing significant transformations in the religious domain, as highlighted by Mandeeb (2006) and Jarmouni (2021), specialists in the sociology of religions. According to Jarmouni (2021), there is a significant rupture in the production and reproduction of religious values, as well as a decline in the influence of official religious institutions. At the same time, a new form of “individual religiosity” is emerging within Muslim societies (Jarmouni, 2015). In this context, the individual becomes their own reference in terms of behavior. Thirdly, the specificity of the Muslim religion comes into play. Islam discourages speaking openly about one's religiosity, for fear of arrogance. This attitude is illustrated in the Quran, where God states:

"So do not claim yourselves to be pure; He is most knowing of who fears Him" (Surah An-Najm, 53:32)

After conducting twenty-two interviews, it became apparent that no significant new data was emerging in relation to the research questions. In accordance with the principle of theoretical saturation, the data collection process was therefore concluded. The gathered textual data underwent both lexical analysis and thematic content analysis to identify key themes and concepts.

The interviews averaged approximately 42 minutes in duration, totaling 15 hours and 18 minutes of recorded conversations. While most interviews were conducted in person, two were carried out via telephone to
accommodate participants' schedules. Due to some managers' reluctance to be recorded, interviews were either transcribed verbatim or partially transcribed, balancing accuracy with respect for participants' preferences.

We acknowledge that the average interview length is relatively brief, especially considering the complexity of the subject matter. This brevity is partly reflected in some participants' unwillingness to be recorded. Furthermore, it's important to note that in Moroccan culture, whether in social, familial, or professional settings, discussions typically focus on religion and religiosity rather than spirituality. In Morocco, spirituality is primarily associated with Sufism, encompassing Sufi spiritual paths and their affiliated brotherhoods or "Zaouïas" (Acharki, 2023). These cultural factors further complicated the process of gathering testimonies from executives on this topic.

The sample consisted of 59% male and 41% female participants, revealing a greater proportion of women in leadership roles compared to the overall representation of women in the civil service (37%). A majority of participants (73%) hailed from public administrations, while 23% were affiliated with public establishments, and 6% represented local authorities. Notably, 77% of the participants held positions as department heads, underscoring their influence in shaping public management practices in Morocco.

## 2.4. Data Analysis

The transcription of the 22 interviews involved over 15 hours of audio recordings and detailed note-taking. In transcribing the interviews, we aimed to faithfully capture the participants' words, ensuring an accurate representation of their original statements. This initial phase was crucial for preserving the integrity of the content.

For the analysis of the textual data, we employed a mixed-methods approach that integrated a lexical analysis conducted with IRAMUTEQ software (version 0.7 alpha 2) and a manual thematic analysis. Lexical data analysis has the advantage of considerably reducing the volume of information to be analyzed (by dividing the textual corpus into units). We used IRAMUTEQ software to help us identify discourse regularities (lexical recurrences, semantic nuclei, word groupings). From the outset, this lexical analysis was based on automated counting, lemmatization and statistical analysis operations (Ratinaud, 2008). For thematic content analysis, this
involves reading the text corpus, fragment by fragment, to define its content by coding it according to lexical categories or classes that can be constructed and improved during reading, as Fallery and Rodhain (2007) explain.

The thematic analysis of the discourse revealed three predominant themes: vision, faith, altruism, and religiosity. Each theme is supported by verbatim excerpts from the text corpus, which not only illustrate the concepts within the lexical classes but also reflect their nuanced formulations. These illustrative excerpts serve to substantiate our analytical findings, providing a robust framework for understanding the perspectives of Moroccan public managers. Through this comprehensive approach, we aim to contribute meaningful insights to the ongoing discourse in leadership studies.

## 3. FINDINGS

The textual corpus analyzed using IRAMUTEQ software (version 0.7 alpha 2) enabled us to construct a lexical class comprising seven lexical classes, as illustrated in Table 2.

<table><caption>Table 2. Textual Analysis Results Outputs.</caption><thead><tr><th colspan="2">Text Segments: 119</th><th colspan="3">Acceptance Rate: 96.12%</th></tr><tr><th>Class</th><th>Number of Text Segments (%)</th><th>Word</th><th>Frequency</th><th>χ² (*)</th><th>p (**)</th></tr></thead><tbody><tr><td rowspan="12">Class 1</td><td rowspan="12">17 (15.18%)</td><td>Lifeb</td><td>8</td><td>41.3</td><td>&lt;.0001</td></tr><tr><td>Recognition</td><td>5</td><td>18.35</td><td>&lt;.0001</td></tr><tr><td>Benevolence</td><td>3</td><td>17.23</td><td>&lt;.0001</td></tr><tr><td>Workplace</td><td>6</td><td>14.68</td><td>&lt;.0001</td></tr><tr><td>Quality</td><td>13</td><td>10.98</td><td>&lt;.0009</td></tr><tr><td>Job</td><td>4</td><td>6.51</td><td>&lt;.0107</td></tr><tr><td>Justice</td><td>2</td><td>6.35</td><td>&lt;.0117</td></tr><tr><td>Objective</td><td>5</td><td>6.19</td><td>&lt;.0128</td></tr><tr><td>Experience</td><td>3</td><td>5.97</td><td>&lt;.0145</td></tr><tr><td>Opinion (View)</td><td>2</td><td>3.91</td><td>&lt;.0480</td></tr><tr><td>Luck</td><td>2</td><td>3.91</td><td>&lt;.0480</td></tr><tr><td>Bonus</td><td>2</td><td>3.91</td><td>&lt;.0480</td></tr><tr><td rowspan="8">Class 2</td><td rowspan="8">14 (12.56%)</td><td>Relationship</td><td>5</td><td>36.64</td><td>&lt;.0001</td></tr><tr><td>Collaborator</td><td>7</td><td>33.19</td><td>&lt;.0001</td></tr><tr><td>Commitment</td><td>4</td><td>17.01</td><td>&lt;.0001</td></tr><tr><td>Task</td><td>5</td><td>12.11</td><td>&lt;.0005</td></tr><tr><td>Needs</td><td>3</td><td>8.15</td><td>&lt;.0043</td></tr><tr><td>Community</td><td>2</td><td>5.33</td><td>&lt;.0209</td></tr><tr><td>Development</td><td>2</td><td>5.33</td><td>&lt;.0209</td></tr><tr><td>Transparency</td><td>2</td><td>5.33</td><td>&lt;.0209</td></tr><tr><td rowspan="2">Class 3</td><td rowspan="2">14 (12.56%)</td><td>Objective</td><td>4</td><td>4.49</td><td>&lt;.0341</td></tr><tr><td>Meeting</td><td>3</td><td>3.88</td><td>.04876</td></tr><tr><td rowspan="12">Class 4</td><td rowspan="12">14 (12.50%)</td><td>Values</td><td>11</td><td>43.11</td><td>&lt;.0001</td></tr><tr><td>Beliefs</td><td>6</td><td>36.59</td><td>&lt;.0001</td></tr><tr><td>Muslims</td><td>4</td><td>29.04</td><td>&lt;.0001</td></tr><tr><td>Organization</td><td>3</td><td>10.8</td><td>&lt;.0010</td></tr><tr><td>religious/religion</td><td>2</td><td>5.33</td><td>&lt;.0209</td></tr><tr><td>Public</td><td>8</td><td>49.04</td><td>&lt;.0001</td></tr><tr><td>Administration</td><td>9</td><td>34.6</td><td>&lt;.0001</td></tr><tr><td>Service</td><td>8</td><td>10.41</td><td>&lt;.0012</td></tr><tr><td>Resources</td><td>2</td><td>10.09</td><td>&lt;.0014</td></tr><tr><td>Stability</td><td>2</td><td>6.69</td><td>&lt;.0096</td></tr><tr><td>Development</td><td>2</td><td>6.69</td><td>&lt;.0096</td></tr><tr><td rowspan="8">Class 5</td><td rowspan="8">19 (16.96%)</td><td>Chief</td><td>8</td><td>30.97</td><td>&lt;.0001</td></tr><tr><td>Call</td><td>5</td><td>25.62</td><td>&lt;.0001</td></tr><tr><td>Communication</td><td>7</td><td>21.93</td><td>&lt;.0001</td></tr><tr><td>Relationship</td><td>4</td><td>11.12</td><td>&lt;.0008</td></tr><tr><td>Leadership</td><td>3</td><td>6.88</td><td>&lt;.0087</td></tr><tr><td>Training</td><td>2</td><td>5.41</td><td>&lt;.0206</td></tr><tr><td>Membership</td><td>2</td><td>5.41</td><td>&lt;.0206</td></tr><tr><td>Culture</td><td>2</td><td>5.41</td><td>&lt;.0206</td></tr><tr><td rowspan="2">Class 5</td><td rowspan="2">19 (16.96%)</td><td>Office</td><td>4</td><td>5.25</td><td>&lt;.0219</td></tr><tr><td>Team</td><td>8</td><td>5.17</td><td>&lt;.0230</td></tr></tbody></table>

(Table 2 continued)
<table><caption>(Table 2 continued)</caption><caption>Text Segments: 119</caption><thead><tr><th colspan="3">Number of Text Segments (%)</th><th colspan="3">Acceptance Rate: 96.12%</th></tr><tr><th>Class</th><th>Word</th><th>Frequency</th><th>χ² (*)</th><th>p (**)</th><th></th></tr></thead><tbody><tr><td rowspan="6">Class 6</td><td>Work environment</td><td>4</td><td>31.59</td><td>&lt;.0001</td><td></td></tr><tr><td>Spirit</td><td>6</td><td>28.92</td><td>&lt;.0001</td><td></td></tr><tr><td>Team</td><td>4</td><td>23.86</td><td>&lt;.0001</td><td></td></tr><tr><td>Management</td><td>4</td><td>18.73</td><td>&lt;.0001</td><td></td></tr><tr><td>Project</td><td>4</td><td>15.09</td><td>&lt;.0001</td><td></td></tr><tr><td>Respect</td><td>4</td><td>10.29</td><td>&lt;.0013</td><td></td></tr><tr><td rowspan="8">Class 7</td><td>Leader</td><td>7</td><td>23.67</td><td>&lt;.0001</td><td></td></tr><tr><td>Minimum (of membership)</td><td>3</td><td>11.93</td><td>&lt;.0005</td><td></td></tr><tr><td>Sector</td><td>3</td><td>11.93</td><td>&lt;.0005</td><td></td></tr><tr><td>Time</td><td>3</td><td>11.93</td><td>&lt;.0004</td><td></td></tr><tr><td>Motivation</td><td>4</td><td>8.27</td><td>&lt;.0040</td><td></td></tr><tr><td>Manager</td><td>2</td><td>4.02</td><td>&lt;.0449</td><td></td></tr><tr><td>Knowledge</td><td>2</td><td>4.02</td><td>&lt;.0449</td><td></td></tr></tbody></table>

Notes: * χ² > 3.80; ** p < .05.

The Table 2 presents the outcomes of a lexical analysis performed on 119 text segments, which represents 94.12%. The analysis was divided into seven distinct classes, with each class representing a thematic cluster of words. According to Camargo & Justo (2013), for Descending Hierarchical Classification (CHD) analysis to be accepted, the proportion of classified text segments must be greater than 70%. Therefore, we can say that our CHD analysis is representative.

These words were identified by their frequency within the text and their statistical significance, indicated by the Chi-square test and p-value. According to (Reinert, 1990), this test only takes into account words with a χ² > 3.80 (p < 0.05). In all classes illustrated in Table 2, Chi-square (χ²) values greater than 3.80 reflect the strength of the association between the words and their corresponding categories, while the p-values (p < 0.05) confirm the statistical significance of these results, thereby ensuring the reliability of the thematic classifications.

This analysis serves as a preliminary step towards a more comprehensive thematic content analysis of the discourse among public managers. The seven lexical classes that emerged from the lexical analysis were consolidated into three principal themes (Table 3), which will be discussed in the following section.
<table><caption>**Table 3.** Key Findings from the Contextualization Study.</caption><thead><tr><td>Themes</td><td>Vocabulary from Each Class</td></tr></thead><tbody><tr><td>Theme 1: Vision</td><td>This lexical class is characterized by a discourse focused on expressions representing 'Vision': leader (χ² = 23.67), respect (10.29), motivation (8.27), leadership (6.88), goal (6.19), experience (5.97), development (5.33), chance (3.91).</td></tr><tr><td>Theme 2: Religious values (faith and altruism)</td><td>In this class, the terminology employed reflects elements conveying 'Faith': values (χ² = 43.11), beliefs (36.59), spirit (28.92) and 'Altruism': public service (χ² = 49.04), connection (36.64), public administration (34.60), collaborator (33.19), work (31.59), group (23.86), recognition (18.35), benevolence (17.23), relationship (11.12), organization (10.80), member (5.41), community (5.33) and team (5.17).</td></tr><tr><td>Theme 3: Religiosity</td><td>The language utilized in this class reflects a discourse focused on 'Religiosity', manifested through terms such as beliefs (χ² = 36.59), Muslim (29.04), and religious (5.33).</td></tr></tbody></table>

The analysis of lexical classes revealed three primary themes: “Vision”, “Religious values”, and “Religiosity”, each associated with distinct patterns of language use.

### 3.1. Theme 1: Vision

This theme is characterized by a vocabulary focused on concepts related to idealism, leadership, and personal growth. Terms such as leader (χ² = 23.67), respect (10.29), motivation (8.27), and goal (6.19) suggest an emphasis on future-oriented objectives, while words such as experience (5.97), development (5.33), and chance (3.91) reflect a focus on personal and organizational growth.

The following responses exemplify the dimension of “Vision”:

**Box 1. Verbatims from the Qualitative Study Illustrating the ‘Vision’ Dimension**

‘(...) the harmony between my work and what I value in life gives me a reason to do this work. It is a kind of self-motivation and a source of personal fulfilment.’ (J., Head of Information Systems Department)

‘If my work is closely aligned with what I value in life, it can give me a reason to continue working and to give more. My workplace should be a crossroads of human interactions. It must be in harmony with my values and beliefs.’ (I., Head of Continuing Training Department)

‘An employee doesn’t have two hearts! Typically, to be fully committed to their work, they need to find a pleasant environment that promotes positive emotions and addresses the needs of employees, without neglecting meritocracy and recognition. This means I should feel good at work, without burnout or stress, and enjoy doing my job. We seek a friendly and collaborative place, and it is through teamwork and close supervision that we can succeed.’ (K., Head of Audit Department)

‘For me, an ideal workplace is a well-organized and friendly office, with close management, bonuses and benefits, and a serene and joyful work environment. I expect professional fulfilment and engagement in the organization’s goals, a fair distribution of work, clear procedures, adequate equipment, a high level of involvement, increased motivation and productivity, esteem and respect, a good salary and performance bonuses, the achievement of personal projects, and the establishment of team spirit. These are the factors that motivate us to go to work every day.’ (M., Head of Recovery Department)
## 3.2. Theme 2: Religious values (which comprises two components: Faith & Altruism)

Faith, one of the identified religious values, is illustrated by a terms such as values ($\chi^2$ = 43.11), beliefs (36.59), and spirit (28.92) highlight a discourse focused around positive aspirations. Faith are captured in Theme 2 (Table 3), which highlights confidence in a promising future, the role of faith as a motivating force, belief in achievable solutions, fostering creativity and innovation, and the ability to overcome immediate obstacles. The following testimonies exemplify this dimension:

**Box 2. Verbatims from the Qualitative Study Illustrating the ‘Hope/Faith’ Dimension**

‘The sequence of tasks we perform requires teamwork and even complementarity. The fact that our tasks are directly linked to those of our colleagues or collaborators, or that they are similar, fosters collaborative relationships at work. The complexity of the tasks necessitates teamwork to overcome difficulties.’ (M., Head of Transplant Services)

‘A good manager must have a sense of sharing, ensure teamwork, and involve people in collective missions. I was very committed to creating a culture of teamwork, which I achieved through coaching, using an experimental approach to overcome challenges and show the teams how the work should be done. This approach can inspire the team and lead them to achieve the desired results.’ (N., Agency Director in a Public Institution)

Altruism, as a second religious value identified by the study, encompasses language related to collective action and community engagement, underscoring the importance of public service and collaboration. The highest contributing terms, such as public service ($\chi^2$ = 49.04), connection (36.64), and public administration (34.60), demonstrate a strong focus on civic duty and teamwork. Other significant terms, like collaborator (33.19), work (31.59), group (23.86), and benevolence (17.23), reflect the underlying values of cooperation and social responsibility. Additionally, terms like organization (10.80), community (5.33), and team (5.17) further reinforce the collective and altruistic nature of this discourse.

In this study, altruism is represented by Theme 2 (Table 3), which emphasizes discussions focuses on public service and the common good, as well as supporting others. This dimension highlights the importance of public managers’ commitment to their subordinates and the recipients of public services. The following testimonials illustrate this dimension:
Box 3. Verbatims from the Qualitative Study Illustrating the ‘Altruism’ Dimension

‘My administration is not community-based, but it serves the communities. (...) we can overcome differences between individuals to achieve unity through teamwork and close management. The bonds between us are often woven based on respect for hierarchy. My administration fosters a sense of belonging through team spirit, shared values, and a common culture.’ (B., Director of the Monitoring and Evaluation Programs Division)

‘The results of my work must be used to help others. I am deeply committed to serving and supporting those in difficulty, starting with my colleagues. Not to mention that my administration, by default, acts in the service of the community.’
(J., General Director of a public institution)

‘We are all servants of the state, dedicated to serving the community. Like other executives, I contribute to improving the quality of public service delivered to citizens. This perfectly aligns with my beliefs and values, which are about helping people and serving the public interest. This requires the accountability and mobilization of all civil servants to be in the service of citizens, to serve the public interest, and to ensure the quality of service provided to citizens.’
(A., Head of the Budget and Accounting Division)

3.3. Theme 3: Religiosity

The third theme focuses on religious identity and belief systems. The terms beliefs (χ² = 36.59), Muslim (29.04), and religious (5.33) are prominent, indicating that this category is grounded in discussions related to specific religious ideologies and spiritual practices. This theme highlights the importance of faith and religious affiliation in shaping the discourse within this lexical class.

The following testimonies provide further evidence of how these foundational elements shape individual and collective religious identities, reinforcing the role of religious practices in understanding religiosity within this context.

Box 4. Verbatims from the Qualitative Study Illustrating the ‘Religiosity’ Dimension

‘I have two technicians under my supervision. They are deeply committed to their religion, and we share the same values and principles, which has allowed us to find a common ground. As a result, I don’t have to chase after them to complete daily tasks. Additionally, their dedication and diligence at work are exceptional. Sometimes, I get more from them than I ask for, not to mention their punctuality. For them, it’s a duty based on religious convictions. Managing the team with a spiritual approach has made my job easier.’ (T., Head of Urban Planning Department)

‘The good example I can give is that of Friday prayer. All public administrations allow people to go and pray. Another example is the pilgrimage. We have the privilege of being paid and practicing our religious rites.’
(H., Director of Strategic Studies)
# 4. DISCUSSION

The results of this study demonstrate that spirituality in public managers' leadership is expressed through four key operational and contextual dimensions: vision, faith, altruism (as a religious value), and religiosity. These dimensions, supported by various associated testimonies, correspond to the theoretical models examined in the conceptual framework, particularly that of Fry (2003). The study enriches this model by adding a new dimension derived from the Moroccan context: religious values and religiosity.

## 4.1. VISION

A central aspect of spiritual leadership is fostering an inspiring vision, which allows managers and their teams to experience true fulfilment in their work. This vision forms the basis for work-related activities, enhancing commitment and strengthening team cohesion. It is vital for managers to create an environment where each team member feels valued and empowered to contribute to the organization's overall mission, as this can lead to sustainable and positive organizational performance.

Vision is most evident through factors such as goal alignment, inspiration, motivation, personal and professional development, ethical considerations, shared values, and recognition. Vision is a cornerstone of spiritual leadership (Fry, 2003; Fry, 2005; Fry & Matherly, 2006; Fry & Slocum, 2008), providing the foundation for leaders and teams to achieve fulfilment in their work. It drives work-related activities, fosters commitment, and enhances team cohesion. The study underscores the importance of developing an inspiring vision that not only enhances commitment but also strengthens team cohesion. The evidence suggests that managers who create an environment where every team member feels valued and empowered are better positioned to achieve sustainable organizational success. This aligns with the idea that a compelling vision drives goal alignment, inspiration, motivation, and ethical considerations. The themes in Table 2 suggest that when leaders articulate a clear and inspiring vision, it becomes a catalyst for personal and professional development, fostering a culture of recognition and shared values.
Furthermore, the study confirms that spiritual practices and aspirations are closely linked to leaders' abilities to motivate employees and build positive relationships. As Reave (2005) suggests, a leader's commitment to their vision significantly influences team dynamics and organizational outcomes, highlighting the reciprocal relationship between spiritual leadership and team performance.

## 4.2. RELIGIOUS VALUES: FAITH & ALTRUISM

The attitudes faith exhibited by leaders form the foundation for instilling confidence in themselves and their colleagues as they work towards the organization's mission, vision, and objectives. These attitudes reflect the leader's deep conviction and optimistic outlook on future successes (Fry, 2003). Such a mind-set fosters unwavering confidence in the collective ability to overcome challenges and achieve the stated vision (Karakas, 2010).

The findings reveal that faith are fundamental attitudes that help leaders instil confidence in their teams. The study supports Fry's (Fry, 2003; 2005; Fry & Matherly, 2006; Fry & Slocum, 2008) view that a leader's optimistic outlook is crucial for fostering a resilient organizational culture. The positive link between faith and employee engagement shows how these attitudes act as motivational forces that encourage creativity and innovation, enabling teams to overcome immediate challenges.

As highlighted in the study, faith empowers leaders to inspire their teams, nurturing a belief in the possibility of solutions even in difficult situations. This dynamic fosters a culture of resilience and collective trust, which is essential for navigating complex organizational environments. The virtuous cycle created by leaders who embody faith not only increases team motivation but also reinforces organizational commitment to shared goals. By fostering an environment rooted in trust, leaders can create a culture where each team member feels engaged and responsible for the organization's success, echoing the perspectives of Chang & Arisanti (2022).

Altruism refers to selfless actions that benefit others, including sharing information, providing support, and assisting in goal achievement (Handayani, & al., 2022). Lozada, & al. (2011) note that altruism involves not
only comforting those in distress and addressing their emotional needs but also sharing valuable information and helping individuals achieve their goals.

Altruism, defined as selfless behavior aimed at helping others, emerges as a crucial aspect of spiritual leadership. The study shows that altruistic actions, such as providing support and sharing information, significantly enhance interpersonal relationships and build trust within organizations. This is consistent with previous research suggesting that altruism strengthens team bonds and contributes to employee loyalty and organizational commitment.

Moreover, the research confirms that leaders' altruistic behavior can greatly improve organizational effectiveness and employee satisfaction, aligning with Fry's assertion that altruism is essential for fostering harmony and well-being (Fry, 2003; Fry, 2005; Fry & Matherly, 2006; Fry & Slocum, 2008). This connection underscores the importance of nurturing altruism in leadership practices, especially in public service contexts where commitment to the common good is paramount.

### 4.3. RELIGIOSITY

In this study, religiosity is conceptualized through a thematic framework that focuses primarily on religious practices. Participants' responses highlight this dimension by linking it to key Islamic pillars, including faith (*Iman*), prayer (*Salat*), and pilgrimage (*Hajj*). These practices are frequently referenced as central to the expression of religiosity.

The Pew Research Center identifies Morocco as one of the most religious countries in the MENA region, with nearly 90% of Moroccans considering religion a central part of their lives (Evans, 2024). In emerging economies like Morocco, integrating into the global market creates a dilemma: balancing the adoption of Western management practices with the desire to maintain religious principles. Additionally, the growing diversity in Western workforces, which rely on immigrant talent, indicates that religiosity plays a significant role in human resource management (HRM) within intercultural organizations (Abu Bakar, & al., 2016). However, HRM
research has largely overlooked the potential link between religious beliefs, management practices, and organizational outcomes (Mellahi & Budhwar, 2010).

While cultural factors in HRM practices across countries are widely recognized, religiosity -one of these cultural factors- has only recently been studied (Abu Bakar, & al., 2016). According to Lynn, & al. (2011), religiosity can profoundly affect human behavior. Nevertheless, there is limited information on how religious beliefs and practices are integrated into the workplace.

The study of leaders' religiosity -including both religious affiliation and personal religiosity- at individual, organizational, economic, and societal levels remains an under-researched area (Heubeck, 2024). Religiosity refers to the perception of personal and social benefits derived from religious practice, along with belief in a higher power (Sherkat, 2015). In Islam, religiosity involves adherence to both doctrine and behavior, respecting divine rituals, boundaries, and understanding the values and goals of one's faith.

In Islam, the model of spiritual leadership is based on the example of the Prophet Muhammad. God addressed the Prophet Muhammad, saying:

"So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter." (Quran, Surah Al 'Imran, Ayah 159).

The Prophet Muhammad also said:

"I have been sent to perfect moral character" (Al Muwaṭṭa' 1614)

This hadith highlights the significance of ethical values in Islamic teaching. These moral virtues -such as wisdom, courage, chastity, and fairness-exemplify the leadership qualities of the Prophet Muhammad. This form of leadership is guided primarily by internal factors, such as conscience, rather than external forces. From this Islamic perspective, spiritual leadership is based on rationality and appeals to human conscience and spiritual intelligence (Usman, & al., 2017).
What's more, integrating spirituality in leadership with PSM Theory enriches our understanding of how public managers can effectively inspire and motivate their teams. PSM Theory posits that individuals are driven by a desire to serve the public and contribute to the greater good (Perry, 2014). The dimensions of spiritual leadership align well with the intrinsic motivations outlined in PSM.

## 4.4. VISION AND PSM

A compelling vision in spiritual leadership complements the PSM dimension of attraction to public policymaking and commitment to the public interest. When leaders articulate an inspiring vision, they tap into employees' intrinsic motivation to contribute to meaningful societal goals. This alignment fosters a deep sense of purpose and commitment, crucial for achieving high levels of performance in public service (Wright & Pandey, 2008; Jung & Moon, 2024).

## 4.5. RELIGIOUS VALUES AND PSM

Faith, as a religious value, in spiritual leadership resonates with the PSM dimension of compassion. Leaders who demonstrate faith cultivate a supportive and optimistic work environment, enhancing employees' emotional engagement and resilience. This emotional support is essential in public service, where employees often face challenging situations requiring a high degree of compassion and dedication (Kim, 2012; Bright, 2021).

Altruism, as a religious value, in spiritual leadership directly corresponds to the PSM dimension of self-sacrifice. Public servants are often motivated by a desire to help others and make a positive impact. Leaders who model altruistic behavior reinforce these values, strengthening employees' commitment to their roles and fostering a collaborative, supportive workplace culture (Houston, 2006).

## 4.6. RELIGIOSITY AND PSM
Religiosity, while a more personal dimension, can enhance the PSM dimensions of commitment to public values and ethical behavior. Leaders who integrate their religious beliefs into their leadership practices often embody high ethical standards and a strong sense of justice. This can inspire employees to uphold similar values, promoting integrity and accountability in public service (Perry, 2014).

The integration of spiritual leadership dimensions with PSM Theory provides a comprehensive framework for understanding how public managers can effectively inspire and motivate their teams. By fostering a vision, demonstrating faith, practicing altruism, and integrating religiosity, leaders can enhance their ability to achieve sustainable and positive organizational outcomes (Fry & Matherly, 2006; Egel & Fry, 2017).

The research conducted by Christensen, & al. (2017) suggests that public service motivation can be the result of a long-term socialization process. However, this motivation can be overshadowed by more immediate factors present in an individual's organizational environment. In this regard, Hameduddin & Engbers (2022) propose two theoretical orientations to explain the relationship between public service motivation and leadership: social learning theory and personality theory. According to social learning theory, servant leadership enhances employees' perceived alignment with the organization's spiritual values (Ortiz-Gómez, & al., 2020). As for personality theory, it integrates the religious dimension and highlights the connection between two fundamental aspects: on one hand, theoretical concepts and empirical research, and on the other, individual characteristics and spiritual beliefs. This theoretical approach postulates the existence of a universal inclination in human beings to recognize, experience, embrace, and manifest a spiritual component in their existence (Walborn, 2014).

## 5. IMPLICATIONS FOR RESEARCH AND PRACTICE

The integration of spiritual elements into the leadership paradigm may prove advantageous in fostering the emotional commitment of public servants. For instance, training programs that integrate values such as empathy, integrity, and responsibility can reinforce the connection between employees and their mission, thereby cultivating a climate of trust and collaboration.
Furthermore, spiritual leadership has the potential to facilitate the moralization of the public sector (Zaouaq, 2019). Implementing transparency and ethical practices based on spiritual principles can positively influence organizational culture. For instance, the State of Minnesota in the United States has integrated leadership programs that emphasize mindfulness and emotional resilience (M.C.N, 2024). These initiatives have resulted in a notable reduction in employee stress and enhanced job satisfaction, which has led to an improved quality of public service.

The alignment of the identified dimensions with existing theoretical models reinforces the robustness of these frameworks in capturing the multifaceted nature of spirituality in leadership. Moreover, the emergence of religiosity as a distinct dimension highlights the complexity and diversity of spiritual expressions in public leadership. This finding suggests that public leaders can draw on a variety of spiritual sources, including religious beliefs, to guide their leadership practices.

# 6. FUTURE RESEARCH

Further research is necessary to gain a deeper understanding of the role of religiosity in public leadership. Such research should explore how religiosity interacts with other dimensions, including vision and religious values (faith, altruism). A better understanding of these interactions could offer valuable insights into the comprehensive development of spiritual leadership models. Additionally, it could provide practical guidance for fostering effective and inclusive leadership in public settings. Moreover, further research is needed to understand better the cultural and organizational contexts where spiritual leadership may be less effective or potentially problematic. Examining these contexts can help identify potential challenges and develop strategies to address them, ensuring that the application of spiritual leadership is contextually appropriate and beneficial.

# 7. LIMITATIONS OF THE RESEARCH

Despite the theoretical and practical implications of this research, we acknowledge certain limitations. Using semi-structured interviews rather than observational methods does not guarantee the sincerity of the responses. We are fully aware that we have collected interviewees' perceptions of a given reality, rather than
"capturing" that "reality" itself. Not only may respondents have a distorted view of their spiritual practice, but they may also intentionally distort their reality to conform to societal expectations, particularly in a country where religious norms are standardized. Also, the complexity of the subject means that the responses obtained during the interviews are not sufficiently detailed. A more appropriate methodology would have been either to interview the subordinates of the aforementioned managers, or to conduct long-term participant observation. We intend to implement this approach in the very near future in order to corroborate these initial results. For the time being, the results of this research pave the way for future studies to explore the complex dynamics of spiritual dimensions.

## CONCLUSION

The present paper has attempted to explore the concept of spiritual leadership among public sector managers in Morocco. This is a rather special context, as the literature often refers to Western contexts. The results of this research identified four dimensions that reflect the spirituality of Moroccan public managers: vision, faith, altruism and religiosity. Three of these four dimensions have already been confirmed by the work of Louis Fry (2003; 2005), while religiosity emerges as a dimension specific to the Moroccan context.

From this perspective, spiritual leadership can provide an innovative managerial model in the Moroccan public sphere, through a process of reconfiguring governance that emphasizes the search for meaning and ethical responsibility. This leadership style, which mobilizes values such as vision and altruism, responds to multiple structural and social demands thanks to its faith-based approach. The current crisis of public trust demands that we rethink the roles of public leaders as meaning-makers who restore institutional legitimacy while building social bonds through ethical inclusion in governance.

Moreover, the low intrinsic motivation of civil servants, often exacerbated by routine bureaucratic practices and a lack of recognition, can be mitigated by leadership that gives meaning to collective action and promotes the vocational dimension of public service. This need for meaning is also part of a singular socio-cultural framework, marked by a collective imaginary strongly influenced by religious and spiritual referents. In
this sense, the model of spiritual leadership is naturally recognized because it is aligned with traditional Moroccan principles of social justice and community unity, as well as moral integrity. Today's modern and ethical administrative reforms require leaders to demonstrate transparency and accountability while serving the public interest. Spiritual leadership is therefore a strategic vector for accompanying change, particularly in an environment marked by digitalization, organizational change and the growing demands of citizens. Finally, in the face of persistent social and territorial disparities, this model of leadership can foster cohesion and inclusion by articulating administrative efficiency and social justice.

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