








































Humanitas: Indonesian Psychological Journal 

Vol. 21 (1), February 2024, 53-64 

ISSN:  2598-6368(online); 1693-7236(print)   

 humanitas@psy.uad.ac.id     http://journal1.uad.ac.id/index.php/Humanitas    https://doi.org/10.26555/humanitas.v21i1.287 

The role of organizational justice as mediator in the relationship between 

Islamic work ethics and work engagement  

Ayu Dwi Nindyati1, Nida Ulfia2 

1Faculty of Psychology, Pancasila University, Jakarta, Indonesia 
2Faculty of Psychology, Gadjah Mada University,Yogyakarta, Indonesia 
Corresponding author: ayu.nindyati@univpancasila.ac.id 

This is an open access article under the CC BY-SA license. 

Introduction 

Researchers are very interested in work engagement and how it affects organizational 
performance (Alvi & Abbasi, 2012). Moreover, others noted that work engagement is 
significant to research due to its potential to improve organizational performance and 
favorably impact employee, team, and organization outcomes (Biswas & Bhatnagar, 2013; 
Bakker & Albrecht, 2018). Past research found that work engagement has a positive influence 
on achieving organization’s goals (Abdulrahman et al., 2022) as it affects employees’ 
performance, psychological wellbeing, work motivation, responsiveness to organizational 
change and lower turnover intention (Juyumaya, 2022; Aboramadan et al., 2022; Zhu et al., 
2023).   

Research on work engagement has been ongoing for over two decades (Bakker & 
Albrecht, 2018).  Baker and Albrecht (2018) use the definition of work engagement based on 
the research by Schaufeli et al. (2007) as "a positive, fulfilling, work-related state of mind 
that is characterized by vigor, dedication, and absorption". Vigor refers to a high level of 
energy and mental resilience at work. Dedication relates to being strongly involved in a job 
and experiencing a sense of significance, enthusiasm, and challenge. 
Meanwhile, absorption is characterized by total concentration and working happily, so they 

ARTICLE  INFO ABSTRACT  

Article history 

Received March 20, 2023 

Revised January 13, 2023  

Accepted February 19, 2023 

This research aims to examine organizational justice's role as a 
mediator in the association between Islamic work ethic and work 
engagement among Sharia Bank employees. The respondents were 86 
employees of Sharia Bank in Jakarta. The hypothesis was examined 
through a mediation test that involved four steps, including three 
simple regression and multiple regression. The results showed that 
organizational justice meditates the relationship between Islamic 
work ethic and work engagement among Sharia Bank employees. 
Employees who strongly uphold Islamic work ethics will have a 
positive perception of organizational justice, which, in turn, leads to 
higher engagement with their work. These findings have implications 
on how organizations can enhance employees' work engagement by 
promoting employees' positive perception of organizational justice. 

Keywords 

islamic work ethic; 

organizational Justice; 

work engagement. 

mailto:humanitas@psy.uad.ac.id
http://journal1.uad.ac.id/index.php/Humanitas
https://doi.org/10.26555/humanitas.v21i1.287
ayu.nindyati@univpancasila.ac.id
https://creativecommons.org/licenses/by-sa/4.0/


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do not feel the passage of time. Kahn (1990) defined employees’ work engagement as a 
process by which members of an organization apply and communicate their physical, 
cognitive, and emotional selves in the performance of their work duties. Based on several 
definitions of work engagement, the researchers concluded that work engagement is the 
positive behavior of employees in an organization to improve company performance, which 
is characterized by passion, enthusiasm, and total concentration at work, despite various 
challenges.  

Job demands-resources theory proposed that the model of employee engagement is 
developed by organizational and personal factors (Bakker & Demerouti, 2017). Furthermore, 
according to this theory, work engagement facilitates the manifestation of job performance 
because of a combination of job characteristics such as job control, task variety, and personal 
resources such as abilities, traits, and values. Therefore, current researchers also involve 
personal aspects in their studies (Bakker et al., 2014; Bakker & Demerouti, 2008; Bakker & 
Demerouti, 2017). Researchers from Indonesia also explained that one crucial factor that must 
be considered when predicting work engagement is the personal element. Some personal 
variables such as efficacy, optimism, and organization-based self-esteem have been employed 
in several investigations (Mandala & Nurendra, 2020). Thus, this study aims to investigate 
the significance of the personal factor influencing work engagement that stems from 
individual values.   

One of the variables that reflects the value of work for individuals is the concept of work 
ethic. This implies that ethics needs to be considered individually to increase organizational 
productivity. As industrial productivity has developed, many countries in both the East and 
the West have experienced unethical problems, such as the increasing growth of corruption, 
weak exploitation, and increasingly rampant immoral behavior (Ahmad & Owoyemi, 2012). 
Furthermore, the study of ethics in business arose due to many recent facts, such as reduced 
ethical standards in the business community (Yesil et al., 2012). In Pakistan, for example, 
unethical behavior has led to critical situations such as low efficiency, reduced income, and 
even bankruptcy in some companies, such as Enron, WorldCom, Arthur & Andersen, 
Pakistan Steels Miils, Pakistan International Airlines (PIA), and Pakistan Railways (Marri et 
al., 2012). In Indonesia, past research found that work ethics have a favorable effect on 
employees' performance, with higher employees' work ethics being associated with higher 
performance (Christa, 2023).   

Individual or personal ethics, including work ethics, are related to individuals' beliefs 
and religion. Religious thoughts and beliefs can be reflected in understanding ethics in 
business life (Yesil et al., 2012). This is also supported by Luthans (1998), who states that the 
role of religion will affect individuals' ethical understanding. For example, the Protestant 
work ethic (PWE) is considered to contribute to the economic success of Western society. 
Likewise, Islamic ethics was considered to contribute to the greatest period of the Islamic 
Empire during the eight to fourteenth centuries, as Islam is regarded as having the capacity 
to resolve ethical problems within the Muslim community (Rokhman & Hassan, 2012) 

Inspired by the role of Protestant work ethics in the West, this research aims to examine 
how the concept of Islamic work ethics affects work engagement among employees in 
Indonesia. According to the Ministry of Religious Affairs of The Republic of Indonesia, data 
in 2022 (retrieved October 29, 2023), Indonesia has the world's largest Muslim population, 
with 87% of its population identifying as Muslim. Based on that, the Indonesian government 
is currently actively promoting Islamic finance. Thus, in 2002, Bank Indonesia, the central 
bank of the Republic of Indonesia, prepared a blueprint for developing Sharia banks in 
Indonesia and supported it by opening Sharia bank branches and units. Moreover, Bank 
Indonesia has formulated a grand strategy for Islamic banking development, such as a 
comprehensive strategy of market development covering bank image, developing various 
products, improving services, etc. In order to achieve this grand strategy, it is important to 
have human resources with adequate hard and soft competencies. Hard competencies are 



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understood as technical competencies needed by employees to be able to execute their tasks, 
such as the ability to operate computers and programs. In comparison, soft competencies are 
an employee's internal capacity that determines their performance, such as communication 
skills, self-confidence, teamwork abilities, and others (Spector, 2021). As a new phenomenon 
in Indonesian banking, Sharia Bank needs support to establish its sustainability and its 
employees' hard and soft competencies, including values that reflect on their work ethics to 
enhance their performance.  

Islamic work ethics is defined as a set of moral principles that distinguish what is right 
and wrong in Islam (Farid et al., 2019; Rokhman & Hassan, 2012). Marri et al. (2012) defined 
Islamic work ethics as an orientation towards work through a virtuous approach to human 
life. This ethic is based on the Qur'an as a guide for Muslims in all aspects of life. Based on 
these definitions, the researcher concludes that Islamic work ethics is a set of moral principles 
in the world of work that are capable of distinguishing between right and wrong and are based 
on the Qur'an and Hadith as a guide for human life. Since the Qur'an encourages people to be 
involved in and committed to their work and forbids unethical behavior and unproductive 
behavior like begging, laziness, and wasting time, Muslim employees are likely to be satisfied 
with their jobs and commit to their organization and little or no intention for leaving their 
organization (Marri et al., 2012). Past research found that permanent staff members at an 
Islamic institution in Yogyakarta have higher passion and dedication to their work when they 
adhere to an Islamic work ethic, as they believe that Muslims should be internally motivated 
to work as hard as they can, due to the belief that their effort is as important as their worship 
(Mandala & Nurendra, 2020). This is consistent with the idea of work engagement, which 
holds that motivated workers exhibit vigor, devotion, and absorption,  

Based on the previous research on how Islamic work ethics influence work 
engagement, this study advances the previous ones by adding other factors that might 
influence employees' work engagement in Sharia Bank. Some researchers suggest that, aside 
from personal aspects, organizational factors might influence employee work engagement 
(Bakker & Demerouti, 2008; Bakker & Demerouti, 2017).  The results of research conducted 
by Moliner et al. (2008), as cited in Strom et al. (2013) found that one of the antecedents of 
work engagement is organizational justice. Organizational justice is defined as a subjective 
perception of justice in organizations that is reflected in various aspects of employee work 
life, such as perceptions of fairness in the distribution of resources and decision-making  
(Mubashar et al., 2022). According to Folger and Cropanzano (1998) and Herr et al. (2018)  
organizational justice is related to the company's condition, leading individuals to believe that 
employees are treated fairly which includes procedural justice, which refers to the perceive 
of fairness about the mechanisms used to allocate outcomes; distributive justice, which refers 
to fairness regarding outcome distributions, and interactional justice that deals with fairness 
regarding interpersonal treatment. Further, some researchers define organizational justice as 
justice that directs employees' perceptions of fair treatment received from an organization and 
their behavioral reactions to that perception. Based on the description and previous research 
about organizational justice, it can be concluded that organizational justice is an employee's 
perception of justice based on the organization's treatment of the employees (Al Halbusi et 
al., 2020; Alvi & Abbasi, 2012; Hameed et al., 2019; Jehanzeb & Mohanty, 2019). 

According to Schminke et al. (2005), organizational justice is closely related to ethics. 
The study of ethics focuses on individuals and how individuals' perceptions influence 
organizations. Meanwhile, research on justice also pays attention to situations that affect 
perceptions of the organization. Rokhman and Hassan (2012) found a positive correlation 
between Islamic work ethics and organizational justice. Employees who perceive their 
organization treats them unfairly or unjustly will look for opportunities to improve their 
welfare and take unethical actions to balance the injustice done to them by the organization 
(Rokhman & Hassan, 2012). Another research found that there is a strong relationship 
between perceptions of fair treatment in general and ethics. The results indicate that unethical 



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behavior decreases when employees believe the company treats employees fairly (Zeng & 
Ye, 2016).  

The previous research that has been explained gives three conclusions. First, Mandala 
& Nurendra (2020), found that Islamic work ethic affects employee work engagement. 
Second, the research revealed that Islamic work ethics influence organizational Justice 
(Rokhman & Hassan, 2012). Third, organizational justice influences work engagement 
(Strom et al., 2013). These conclusions direct researchers to examine the role 
of organizational justice as a mediator in the relationship between Islamic work 
ethics and work engagement. The researchers assumed that employees with strong Islamic 
work ethics would emphasize justice and welfare in the field of work; in this situation, the 
employees' feelings about justice will emerge, and employees will generate positive reactions 
to their work, that is, work engagement. In addition, employees with work attitudes such as 
Islamic work ethic have their own internal motivation to create high morale and dedication. 
Thus, we expected that higher Islamic work ethics would be associated with higher positive 
perceptions of organizational justice, which, in turn, would relate to higher work engagement. 
We hypothesized that: 

Hypothesis: Organizational Justice mediates the relationship between Islamic work 
ethics and work engagement 

Method 

Participants 

Participants in this study were 86 (54,4% female, 20-45 years old) employees working in 
Sharia banks with the following characteristics: (1) are Muslim, (2) have status as employees 
in Sharia Bank, (3) have at least one year of service as they already have sufficient experience 
in justice and adequately engage with their work. See Table 1. 

This research was conducted using a representative sample. In this study, researchers 
used a non-probability sampling technique. This technique was chosen because only some in 
the population have the same opportunity to become a research sample. Sampling was done 
by convenience sampling.  Convenience sampling is a technique that considers respondents' 
availability and willingness to become research subjects. The selection of respondents must 
also pay attention to the characteristics of the respondents determined in this study. 

 

Table 1 

Respondent distribution, Mean and Standard Deviation Research Variable 

Aspect N % 
Mean Standard Deviation 

IWE OJ WE IWE OJ WE 

 

Gender 

Male 46 54.40 79.63 75.28 67.89 7.710 13.084 8.252 

Female 40 45.6 78.55 73.45 65.55 7.785 11.318 8.910 

Total 86 100 79.13 74.43 66,8 7.718 12.258 8.594 

 

Ages 

20-25 24 26.7 77.79 71.42 63.96 7.934 11.34 9.332 

26-30 42 49.0 78.38 75.57 67.05 7.473 12.146 8.497 

31-35 15 18.4 81.6 75.78 70.53 8.365 13.845 7.150 

36-40 4 4.6 84 75.25 66.25 3.916 16.07 7.632 

41-45 1 1.2 86 74 71.00 - - - 

Total 86 100 79.13 74.43 66,8 7.718 12.258 8.594 

 

Working  

Period 

1-5 71 81.5 79.08 73.27 65.94 8.174 12.887 8.851 

6-10 10 12.5 78.6 80.5 71.80 5.296 7.502 6.909 

11-15 3 3.6 78.67 78 68.33 6.110 1.000 4.041 

16-20 2 2.4 84 80 70.00 2.828 8.485 1.414 

Total 86 100 79.13 74.43 66.8 7.718 12.258 8.594 

Notes: IWE = Islamic Work Ethics, OJ=Organizational Justice, WE=Work Engagement 



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Instruments 

All instruments in this research used back-translated methods. Firstly, the instruments were 
translated into Bahasa Indonesia by the researcher. Secondly, the items in Bahasa were 
translated back into English by a professional translator (Ozolins et al., 2020). The result of 
back translation confirmed that those have similar meanings according to expert judgment 
and researchers. 
 

Work Engagement 
Work engagement was measured via the Utrecht Work Engagement Scale - Short-
form (UWES-SF), which consists of 17 items.  UWES was developed to cover three 
dimensions of work engagement: vigor, dedication, and absorption. This scale has internal 
consistency (Cronbach's alpha), which ranges between 0.80 and 0.90. In this research, UWES 
was modified into 19 items by splitting two items (i.e., items number 2,4) into two items each 
as those used the terminology 'and', which potentially led to bias (Azwar, 2012). Item number 
2: "I find the work that I do full of meaning and purpose", was split into two items: 2a. "I find 
the work that I do full of meaning" and 2b. "I find the work that I do full of purpose". Item 
number 4: "At my job, "I feel strong and vigorous" was split into two items: 4a. "At my job, 
I feel strong" and 4b. "At my job, I feel vigorous". In this scale, respondents chose one of five 
alternative responses namely: "never", "rarely", "sometimes", "often", and "always". The 
Cronbach alpha of 19 items is 0.90, which is the same as the original scale with 17 items.  
 

Islamic Work Ethic 
Islamic work ethic was measured through the Islamic Work Ethic Scale developed by Ali, 
(1988). This scale covers three key factors: personal ethics, work intention/ethics, and 
trusteeship. This scale consists of 17 items and has been widely used in some Muslim 
countries, such as Saudi Arabia, UNI Emirates Arab, and Kuwait. The instrument has good 
internal reliability (α = 0.85). The researcher modified the original scale by splitting five items 
(i.e., item number 3,4,7,10.12) into two items each as those used the word 'and', which 
potentially led to bias (Azwar, 2012). Therefore, the total number of items that were used was 

21. This 21-item scale has   = 0.876, which is higher than the Cronbach Alpha of the original 
scale. This instrument used five answer choices, namely: "strongly disagree", "no disagree", 
"Neutral", "Agree", and "strongly agree". Examples of items:  "good work benefits both 
oneself and others", and "justice and generosity in the workplace are necessary conditions 
for society's welfare". 

 

Organizational Justice 
Organizational Justice was measured through organizational justice developed by Niehoof & 
Moorman (1993), which consists of 20 items that measure three dimensions of organizational 
justice: distributive justice, procedural justice, and interactional justice. We modified it by 
splitting three items into two items each, as those used the word 'and', which potentially led 
to bias (Azwar, 2012), so there were 23 items in total. The scale has a coefficient of 
Cronbach's alpha of 0.85 for the distributive justice dimension, 0.87 for the procedural justice 
dimension, and 0.90 for the dimension of interactional justice. This instrument has five choice 
answers, which are: "strongly disagree", "disagree", "neutral", "agree", and "strongly agree". 
Examples of items were: "job decisions are made by the general manager in an unbiased 
manner "; "I feel that my job responsibilities are fair ". 

Data analysis 

The statistical analysis technique used in this study was regression analysis. The hypothesis 
was tested using the mediator testing method formulated by Baron & Kenny (1986). This 
method was chosen because it is still used by many researchers. This article was cited 



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31433 times in APA PsycNet (PsycNet, 2024). In addition, as Baron and Kenny's method 
could not facilitate the significance of mediating effect testing, it suggested the usage of the 
Sobel test (Widhiarso & Retnowati, 2012). According to Baron & Kenny (1986),  variables 
become mediators if they fulfill four assumptions: first, if the independent variable affects the 
dependent variables. Second, if the independent variable affects the mediator variables; third, 
if mediator variables affect dependent variables; and fourth, if dependent and mediator 
variables affect independent variables. Data were analyzed through statistical packages for 
social science (SPSS) version 17.0 for Windows.  

Results 

Hypothesis testing in this study was conducted through four steps, as mentioned by Baron & 
Kenny (1986): 

1. The influence of Islamic work ethics on work engagement  
2. The influence of Islamic work ethics on organizational justice, which is suspected as 

a mediator  
3. The influence of organizational justice, which is suspected as a mediator on work 

engagement  
4. The influence of Islamic work ethics on work engagement through organizational 

justice  

According to Baron and Kenny (1986), a variable is confirmed as a mediator variable 

if the coefficient of direct influence of independent variables (IV) on dependent variables 

(DV) is insignificant or smaller than the coefficient of the influence of independent variables  

(IV) on dependent variables (DV) after the introduction of mediators (M). Baron and Kenny 

describe the conceptualization of the mediator model as explained in Figure 1.   

  

Figure 1 

The conceptualization of the mediator model 

 

 

 

 

Source: Baron & Kenny (1986) 

 

Table 2 

The result of data analysis using simple regression and multiple regression. 

Variable 
Organizational Justice  Work Engagement  

R R2 Β R R2 β p 

Islamic Work 

Ethic (IV) 

0.337**a 0.114**a 0.337**a  0.353**a 0.125**a  0.353**a  

Path a Path c 

Organizational 

Justice (M) 

  0.555**a 0.308**a  0.555**a  

Path b 

Islamic Work 

Ethic * 

Organizational 

Justice (IV*M) 

 0.583**b 0.339**b 0 .187 0 .052 

  0.492**b  0.000 

** = p < .01; * = p < .05; a = simple regression analysis; b = multi regression analysis 

 
Based on Table 2, it can be seen that the direct effect of Islamic work ethic on work 

engagement (β = 0.353; p<.01) becomes insignificant compared to the effect of Islamic work 

M 

         a         b    

      

    IV               DV 

      c 



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ethics on work engagement after the introduction of organizational justice (β=0.187; p>.05), 
it's mean that organizational justice confirmed as a full mediator for the association between 
Islamic work ethic and work engagement.  

In the next step, the researcher conducted the Sobel test, introduced by Sobel (1982). 
This method was proposed for assessing the significance of indirect effect. In the application 
of the Sobel test, Abu-Bader and Jones (2021) explain that to conduct the Sobel test, we 
should determine a and b as unstandardized regression coefficients and their standard errors 
(Sa and Sb). The Sobel test is using the Z formula (Abu-Bader & Jones, 2021). The 
unstandardized regression coefficient in this research is described in Figure 2. 

 
Figure 2 
The unstandardized regression coefficient 
 

 

 

 

 

Furthermore, a Sobel test is carried out with the aim of finding out whether the function of this 
mediator has proven significant by using the Sobel test calculator contained in the link 
https://quantpsy.org/sobel/sobel.htm, or use the formula: 

z-value = a*b/SQRT (b2*sa
2 + b2*sb

2) 

The Sobel test result confirmed that organizational justice significantly mediates the relationship 
between Islamic work ethic and work engagement (Z = 2.778, p < .001).  

Discussion 

This study examined the mediating role of organizational justice in the relationship between 
Islamic work ethic and work engagement among sharia bank employees. This research 
showed a significant association between 1) Islamic work ethic and work engagement, 2) 
Islamic work ethic and organizational Justice, 3) organizational Justice and work 
engagement, and 4) Islamic work ethic and organizational justice and work engagement. The 
result also confirmed that organizational justice mediates the relationship between Islamic 
work ethic and work engagement. The mediating process was fully mediating as the direct 
effect of Islamic work ethic on work engagement became insignificant when organizational 
justice was involved.  

This result supports the previous research that found Islamic work ethics influence 
employees’ positive workplace attitudes. A study conducted among accounting found that 
employees who develop Islamic work ethics feel more satisfied with their jobs (Amilin et al., 
2018). Moreover, Spector (2021) found that employees with a strong Islamic work ethic 
showed a strong work attitude, commitment, and low intention to leave the company as they 
believed in the values of being grateful for what they gained, thus further strengthening their 
bond with the work. This research also demonstrated that employees with strong Islamic work 
ethics have strong work engagement. Employees with Islamic work ethics put the job as a 
priority leading to increased dedication, passion, and a willingness to learn from their 
experiences. 

This result also showed that Islamic work ethic was associated with organizational 
justice. Employees with strong Islamic work ethics build the perception of strong 
organizational justice. This indicates that employees who have gratitude as part of their 
Islamic work ethic, will positively perceive organizational justice and will accept what the 

M 

          a= .515                     b = .345 

                                         Sa= .157                Sb= .066 

      

    IV             DV 

             0.378 

https://quantpsy.org/sobel/sobel.htm


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organization supports as fair treatment. This finding is relevant to the research result 
conducted by (Amilin et al., 2018) that found that Islamic work ethic was associated with 
perceived organizational justice.  Moreover,  Raza et al. (2022) found that employees with 
Islamic work ethics view positive about their organization and intend to show positive 
behaviors in their workplace. They believe that Islam teaches helpful behaviors and would 
reward them in this world and the hereafter for their good behaviors.  

 We also found support for the role of organizational justice as a mediator in the 
relationship between Islamic work ethic and work engagement. Employees with strong 
Islamic work ethics will have a more positive view of organizational justice and the more 
employees feel that they were treated fairly by the organization, the more they engage with 
their work. Employees with strong Islamic work ethics will understand that Islam prioritizes 
justice and mutual prosperity and view work as a tool to develop the meaning of work and 
self-respect, and organization rewards every contribution they have made.  Thus, when they 
perceive being treated fairly, they will improve positive feelings and trust, which in turn, leads 
to support for the decisions and policies provided by the organization.    

From this study, it is also understood that the role of organizational justice is a full 
mediator in the association between Islamic work ethics and work engagement, and it 
explains that the existence of organizational justice strengthens the influence of Islamic work 
ethics on work engagement. This indicates that employees who hold Islamic work ethics 
would have positive feelings about their organizational justice; these positive feelings would 
lead to strong work engagement. Meanwhile, those who perceive a lack of organizational 
justice while maintaining Islamic work standards will still engage in their work. However, 
the development of work engagement will not be prolonged, and whatever work engagement 
does arise, may quickly diminish.  

This research has implications on how management or organizations may enhance 
employees' work engagement by promoting positive perceptions about organizational justice 
through fair treatment in their interaction, decision-making procedure, and distribution of 
resources. Management could build justice in their management system including in hiring 
people, reward systems, conflict management, layoffs, and performance appraisals 
(Cropanzano et al., 2007). This research also has limitations. First, it is related to the limitation 
of the number of respondents, which limits the generalization of the result. Future research 
needs to increase the number of respondents recruited from many Sharia bank companies or 
advance this research by involving those from conventional banks and non-banking 
companies. Second, it is related to the data analysis technique. Future research could advance 
the research by using more sophisticated methods and data, such as LISREL or AMOS to test 
the model.  

Conclusion 

This study demonstrated that organizational justice mediates the relationship 

between Islamic work ethics and employees' work engagement. This study strengthens 

existing literature by confirming that a higher Islamic work ethic is associated with 

employees' perceptions of organizational justice, which, in turn, leads to employees' work 

engagement. This research also provides insights into how organizations might enhance 

employees' work engagement by managing their interaction, decision making, and 

distribution of resources which are integrated into their management system to promote a 

positive perception of organizational justice.  

 

Acknowledgment 

The authors thank all participants willing to participate in this data collection. 



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Declarations  

Author contribution. The first author contributed to designing the study, supervising the 

study design, consulting data analysis, reviewing manuscripts, and finalizing manuscripts. 

The second author contributed to collecting data and writing the draft manuscript.  

Funding statement. The authors did not receive funding for research, manuscript writing, 

and publication of this article. 

Conflict of interest. The authors declare no conflict of interest 
 

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