Search results

This paper aims to present a synthesized conceptual model for ethical decision-making in marketing that accommodates both humanistic and religious aspects.

A religious–humanistic approach is adopted on synthesizing. “Ferrell and Gresham’s (1985) contingency framework for ethical decision-making in marketing” and “Al-Ghazali’s ethical philosophy” are considered to be the theoretical base for the synthesized model.

Al-Ghazali’s ethical philosophy that stands for the religious dimension in this study was found appropriate for incorporating into the Ferrell and Gresham contingency framework for ethical decision-making in marketing. The approach (religious-humanistic) adopted for synthesizing the two aspects into one model was justified accordingly.

A newly synthesized model is only conceptually validated. Statistical validity is required based on the variables included in the conceptual model. Future studies are recommended to attain the model fit.

The scale and model developed in the study should help the marketing-department authorities to assess and evaluate ethical aspects of existing individuals in the organization and potential candidates under the selection stage for employment. The research output derived by way of using the newly synthesized conceptual model should be able to pave the way for more in-depth research on actual ethical practices of “marketing practitioners” in the organization. To some extent, understanding of ethical standing of employees should help in improving efficiency and reduce costs from unethical behaviour. This should be able to improve governance from the top- to the lower-level management.

To the best of the authors’ knowledge, no literature has conceptualized a model that accommodates both materialistic and religious aspects into a single model to explain ethical decision-making of individuals in organizations. This is an initial and a humble attempt to conceptualize a model that incorporates ethical philosophy in Islam, with special reference to Al-Ghazali’s ethical philosophy.

This paper aims to develop and validate a scale for Islamic conception of psychological nature of man. Al-Ghazali’s model of psychological nature of man considered as the theoretical background of the study.

Content validity test and factor analysis are used to refine measurement items and define and validate the scale. In total, 362 samples were collected from Islamic banking practitioners in UAE.

Item statements are refined through content validation test. Three dimensions are extracted, i.e. “Intellect,” “Satanic element” “Divine Knowledge,” through exploratory factor analysis and evidence of validation of scale/construct is reported through confirmatory factor analysis.

As a caveat, it is critical to emphasize that Al-Ghazali’s model is based on religion (Islam). It should be noted that the scope of the theoretical aspects of the study is limited to the beliefs based on the Islamic tradition.

It is believed that the scope of the developed and validated measurement scale is broad as the nature of the scale is universal and can be applied in any kind of organization in which the study requires capturing Islamic religious aspects with special reference to understanding the psychological nature of individuals associated with the organization and better understanding of their decision-making pattern.

Understanding or examining the psychological nature of human beings is always been an interesting area to study as they are the pillars of the society. Required policies can be formulated or adjusted according to the empirical evidence indicated in the study in respective field of the society.

To the best of author’s knowledge, this is an initial attempt that developed and validated a scale based on the Islamic philosophy, with focus on psychological nature man. Further, the application of the methodology used in the study supports the statistical robustness to the findings, which is relatively rigorous and novel approach in the area of study.

This study aims to examine the decision-making behaviour of Islamic banking practitioners of the United Arab Emirates with special reference to the operational line heterogeneity by employing factors that are religious in nature such as intellect, satanic force and divine knowledge as encapsulated in al-Ghazali’s ethical philosophy.

A total of 337 samples were collected from the Islamic banking practitioners in the United Arab Emirates using a purposive sampling technique, and the empirical analysis was conducted with the measures of model fit and bootstrapping technique using Partial least square Structural equation modelling and multi-group analysis.

The empirical findings reveal that the dedicated use of intellect in making decisions related to ethical issues where desires and emotions tend to overwhelm reason and human choices. While divine knowledge is found ineffective guidance of the intellect, the element of satanic force is found significantly impacting decision-making. As the lack of religious consciousness is evident among respondents, higher exposure to operational risk is expected. These findings were found identical across the Islamic banking practitioners in different lines of operations.

The span of the study is limited to a single country. Future studies are recommended to replicate the study to more markets where the share of Islamic finance is significant.

Findings of the study highly suggest respective authorities of Islamic financial institutions to intensify the capacity-building programs on the foundation of faith which includes Islamic thought and worldview, to enhance the corporate ethical decision-making. Moreover, equal importance should be given to all the banking practitioners regardless of line of business operations.

With undue emphasis is given to the juristic (fiqh) aspects of Shariah compliance in the Islamic banking and finance industry, less has been attempted to explore its ethical dimension (akhlaq) in the compliance parameters that leave a relatively large gap to address prevailing unethical practices in Islamic finance institutions. Findings from this study can be useful as a warning to the Islamic banking firms to enhance the sense of God-fearing and improve existing measures in the organisation in mitigating operational risks that may arise from people or system and consequently ensure the smooth governance of the Islamic banks.

This paper aims to develop and validate scale for ethical decision-making model in marketing that confirms religious–humanistic approach with special reference to ethical philosophy in Islam. Synthesized model of Ferrell and Gresham contingency framework for ethical decision-making in marketing and Al-Ghazali’s ethical philosophy are considered as theoretical background of this study.

“Content validity test” and “factor analysis” are used to refine measurement items and define as well as validate the scale, respectively. A total of 362 samples were collected from Islamic banking practitioners in the United Arab Emirates.

Item scale of the constructs comprised in the conceptual model defined and validated by using content validity test (CVT). Underlying theoretical dimensions of the constructs were extracted through exploratory factor analysis (EFA), and evidence of validation of scale/construct reported through CFA.

The scope of this paper is limited to development and validation of scale. Future studies are suggested to use the newly validated scale/construct in descriptive model, and examine the hypotheses prescribed in the model. Further, explanations on theoretical background of this paper is limited as the main objective of this paper is to statistically validate the conceptual model adopted.

Proper application of validated scale of ethical decision-making model in marketing should enable concerned authorities of marketing department to gauge and understand the ethical aspects of individuals in the organizations. Apparently, apprehension of ethical perception of workforces in organizations should benefit in enhancing competence and minimize the costs from unethical behaviour, and, thus, better governance in whole level of management.

To the best of the authors’ knowledge, this is an initial attempt to develop and validate the scale of ethical decision-making model in marketing that accommodates both religious and humanistic aspects into a single model to examine the decision-making behaviour related to ethical issues of individuals in organizations.

This study argues that in order to address the problems associated with the modern market economy at their core, such as persistent poverty, growing inequality and environmental degradation, it is imperative to re-assess the well-being and moral philosophy underpinning economic thinking. The author attempts to offer a preliminary way forward with reference to the Islamic intellectual tradition.

This study employs content analysis of classical and contemporary Islamic texts on human well-being and economic ethics to derive a conceptual well-being model. The paper is structured in four sections: section one provides an overview of relevant secondary literature on moral economic approaches; section two outlines the main well-being frameworks; section three discusses the concept of human well-being in Islam informed by the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqās_.id al-Sharīʿah); and finally, section four discusses policy implications and next steps forward.

A conceptual model of human well-being from an Islamic perspective is developed by integrating philosophical insights of happiness (saʿādah) with an objective list of five essential goods: religion (Dīn), self (Nafs), intellect ('Aql), progeny (Nasl) and wealth (Māl) that correspond to spiritual, physical and psychological, intellectual, familial and social, and material well-being, respectively.

Further research is needed to translate this conceptual model into a composite well-being index to inform policy and practice.

This model can be used to review the performance of the Islamic finance sector, not solely in terms of growth and profitability, but in terms of realising human necessities, needs and refinements. It can also provide the basis for the Organisation of Islamic Co-operation (OIC) countries to jointly develop a well-being index to guide national and regional co-operation. More generally, this study highlights the need for research in Islamic economics to be more firmly rooted within Islamic ontology and epistemology, while simultaneously engaging in productive dialogue with other moral schools of economic thought to offer practical solutions to contemporary challenges.

This study offers three aspects of originality. First, by outlining well-being frameworks, it highlights key differences between the utilitarian understanding of well-being underpinning modern economic theory and virtue-based understandings, such as the Aristotelian, Christian and Islamic approaches. Second, it provides a well-being model from an Islamic perspective by integrating the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqāṣid al-Sharīʿah). Third, it proposes an ethical framework for informing economic policy and practice.

This paper aims to examine the basic determinant factors of human development using the theory of Maqasid al Shari’ah (TMS). It also identifies relevant demographic variables that may likely moderate the relationship among the identified factors.

An in-depth review of the TMS and human capital theory literature was conducted, with a specific attention on their impact to human development.

The extensive review of the relevant literature shows that human development is not only determined by education, health, income, human rights and social justice but also influenced by some demographic variables like educational attainment and gender composition.

This paper is a novel attempt whereby an extensive review on the factors of human development is conducted using TMS and identifying the narrowness in the existing framework. The paper will help researchers to better their understanding in this context. It will also provide the policymakers with adequate information on the important factors of human development with the aim to chart a comprehensive policy direction.

The purpose of this paper is to draw a map of the general features of epistemological and critical concerns in contemporary Islamic philosophy. This study will not be confined to the domain of academic philosophy or to those who are professionals in the field of philosophy.

The paper adopted the critical rational approach in dealing with contemporary Islamic philosophy in the Arab world. The scope will include scholars from different fields of epistemology who tried to present a “vision” of the attitude that should be adopted in facing the challenges of the age and the problems of the nation on the epistemological level or the political, economic and social levels.

There is a need for a philosophy of action and progress rather than a philosophy that is based on abstract ideas and theories and of words/rhetoric. The ethics required to accomplish this ought to identify the attributes of the citizen who can reach self-actualization through legitimate means based on a progress agenda with theoretical and philosophical foundations.

Because a critical rational approach can be dealt with from different perspectives, this paper will adopt the classification of the principal intellectual trends: the reformist, secular and liberal.

This paper covers a long time span to determine whether the philosophical projects have been effective.

This paper, which criticizes the philosophic projects that are theoretically unsound and that do not address real social problems (like poverty), argues the need for a philosophy of progress and action. This will lead to devising an agenda that addresses the challenges the society is facing and to finding alternative and creative solutions resulting in development.

This paper aims to examine the effects of taqwa (God-consciousness) and syukr (gratitude to God) on emotional intelligence (EI) in a Muslim population in Malaysia.

Structural equation modelling tool AMOS was used to test the study’s hypotheses. In total, data were sourced from 302 Muslim employees working in Malaysia's public and private sectors.

Taqwa and syukr positively influence EI, and people with taqwa and syukr demonstrate greater levels of self-emotional appraisal compared with other emotional appraisals. This study also shows that people with taqwa and syukr give increased priority to understanding and distinguishing positive and negative emotions because of their understanding of Islamic teachings. They also exhibit concern with knowing their emotions well before advising or responding to the emotions of others. This may increase their sense of empathy, thereby improving their emotional competency and EI.

The findings indicate that taqwa and syukr predispose Muslims to EI. This study applied the Qur’anic model of self-development, which connects the origin of emotion with the soul, thereby further enriching the literature on the subject. It also highlights the importance of taqwa and syukr to Muslim employees for achieving EI that is useful in creating a harmonious atmosphere in the workplace and prosperous relationships in society.

The wave of revolutions referred to as the Arab Spring has significantly impacted organizations and contributed to market turbulence. Focusing on spiritual leadership and employee religious values as key determinants of organizational survival in Muslim-majority markets, this paper aims to provide a conceptual framework that can offset consequences of turbulence by leveraging employees’ spiritual foundations to provide a sense of optimism and collective thinking that is vital in times of uncertainty.

The paper reviews the state of turbulence post the Arab Spring and its impact on organizations. It discusses the literature on uncertainty and spiritual leadership, and draws from Islamic human resource literature to identify specific religious values engrained in the local culture.

A multi-staged conceptual model is presented that draws from Islamic principles of Sabr (perseverance), Tawakkul (reliance on God), Ihsan (excelling in work), Reda (acceptance of outcomes) and Al-Amal Al-Jemae’e (teamwork). The multi-staged model can help firms react effectively to turbulence while building their connection to their employee base in Muslim-majority markets.

The paper also advances theoretical work on organizational responses to turbulence, focusing on markets that have received significantly less scholarly attention. Drawing from local spiritual values in a part of the world where religious teachings influence both social and economic aspects of life is an untapped opportunity. It highlights an innovative and important application of religious values in a post-conflict context, and explores a conceptual model that is embedded in the local context rather than borrowing from Western-based models.

This study aims to propose a practical, virtue-centric model of leadership based on Islamic principles. The structure of the Islamic leadership construct is validated through confirmatory factor analysis. Its relationship with performance and organizational commitment is examined and the mediating role of organizational commitment is assessed.

Islamic leadership model is tested using confirmatory factor analysis with data collected from employees working in the services sector in Turkey. Relationships between Islamic leadership, organizational commitment and performance are examined through a path analysis.

The factor analysis results presented a good fit for the proposed Islamic leadership model, which consists of wisdom, religiosity, justice and kindness dimensions. Regarding path analysis, findings indicated a positive relationship between Islamic leadership and job performance. Moreover, organizational commitment partially mediated the relationship between Islamic leadership and job performance.

Previous studies on Islamic leadership contain a very little number of empirical models. This study proposes a valuable empirical model of Islamic leadership consisting of moral values, spirituality, ethics and wisdom. In addition, the proposed model is supported with empirical pieces of evidence. Evidence of the partial mediating role of organizational commitment between Islamic leadership and job performance is also revealed by the study.