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Reflections about fostering moral and spiritual qualities are the key point of view when considering the essence of religious beliefs in the theories about moral foundations. As a part of the spiritual values aimed at instructing human beings, mainly Muslims, tawakkul (trust in God) and tawhid (belief to God) are to be enhanced to situate the core religious foundation as the basic element for life at individual and social levels in the Muslim communities. This paper aims to critically examine tawakkul and tawhid to strengthening divine values as a foundation of self-regulation in religiosity.

This paper aims to critically examine tawakkul and tawhid to strengthening divine values as a foundation of self-regulation in religiosity. The literature review from referred journals was conducted using keywords on divine values, self-regulation in religiosity and tawakkul and tawhid. In order to obtain such literature, the critical analysis was conducted by organising substantive keywords. Then, extraction of data with deep literature analysis was carried out to interpret the findings. The key elements were analysed and synthesised into a new interpretation, conceptualisation and modelling of conceptualising tawakkul and tawhid concerns for sustainability of divine values for self-regulation in religiosity.

The finding reveals that the significance of conceptualising tawakkul and tawhid refers to as sustainability of divine involvement, as an emotionally religious commitment and as a consciously held religious discipline. Primarily, as the religious principle founded on a basic element transferred into individual and social levels, Islamic insights from tawakkul and tawhid offer valuable considerations for the understanding and amelioration of development by contributing a model that bases the “mental” and “spiritual” elements on a religious foundation, as an ultimate component for faith, a religious commitment and a belief in an authoritarian God to foster moral and spiritual qualities amidst the society.

Regulating tawakkul and tawhid to enhance dynamically constructive system for moral personality through critical examination as a foundation for religious-based self-regulation offers valuable considerations for the understanding and amelioration of development. Critical examination of tawakkul and tawhid as a foundation for religious self-regulation is considerably engaged to enhance the understanding and amelioration of development. It does so by contributing a model that bases mental and spiritual elements on a religious foundation, as an ultimate component for faith, religious commitment and belief in an authoritarian God to foster moral and spiritual qualities among human beings.

This paper aims to view the role of religiosity in moderating the relationship between ego-defensive function of Muslim consumers’ and attitude toward advertising of controversial product. There is a rising concern among Muslim consumers’ with regards to the halal status of many food outlets in Malaysia. This came out because many food operators do not understand what halal really means. Many of them are from Kopitiams food and beverages industry.

Survey method was used for the purpose of data collection in April 2014, and quantitative approach has been used as well. This study applied functional theory of attitudes to support this framework. Respondents consisted of 375 Muslim consumers’ in Malaysia.

The paper provides empirical insights about how religiosity moderates the relationship between ego-defensive function and consumer attitude toward advertising. Consumers with a high level of religiosity are more likely to respond less favorably toward the advertising, while consumers who have a low level of religiosity are more likely to respond more favorably toward the advertisement. In addition, it can be postulated that religiosity reduces negative effects of ego-defensive function.

The fact that religious groups are more organized, equipped and motivated to register their concern, demands better understanding of such groups by marketers. To avoid any controversies, or potential business loss, a better understanding of what could ignite their reaction seems to be an appropriate preventive strategy.

Only a few studies directly examined the influence of religion on marketing communication. The effects of religion on the advertising of controversial products remain largely unstudied to date. Therefore, this paper fills the gap in the research area.

This paper aims to investigate the role of personal and affective factors in curbing unethical consumer behaviour (UCB). Specifically, this study scrutinizes how religiosity, consumer ethical beliefs (CEBs) and anticipated guilt influence UCB.

Using a survey-based approach, the author distributed offline and online questionnaires among students enrolled in a public university in Roorkee, India and analysed the data using structural equation modelling.

The results provide evidence that intrinsically religious individuals develop strong ethical beliefs, which can help them to refrain from unethical behaviour and adopt ethical conduct. Also, individuals prone to experiencing anticipated guilt show less inclination to commit unethical behaviour.

This research presents significant theoretical and practical implications to facilitate academic understanding and managerial decision-making in the context of consumer ethics.

This research is one of the few empirical studies in the Indian context that simultaneously examines the antecedents and consequences of CEB.

Safety science research has largely focused on areas such as oil and gas, mining and construction, with a paucity of research in the agricultural sector which constitutes over 60% of the workforce in Ghana. This paper investigated the extent to which religiosity of rice farm workers predicts their safety performance through safety behaviour.

The authors collected data from 469 respondents, comprising 347 males and 122 females from three large rice irrigation schemes in southern Ghana in a cross-sectional survey, and analysed the data with partial least squares structural equation modelling (PLS-SEM).

Religiosity had a moderate positive direct relationship with safety behaviour, while safety behaviour had a very weak relationship with safety performance. Also, safety behaviour played a competitive partial mediating role in the relationship between religiosity and safety performance.

The findings led to the conclusion that religiosity is an essential direct antecedent of safety behaviour at work and an indirect antecedent of safety performance. Accordingly, the authors recommend that safety practitioners, managers and supervisors put mechanisms in place to cautiously encourage optional religious programmes that would enable organisational members to get a deeper understanding and knowledge of their religion and promote religious freedom and diversity at the workplace.

This paper has contributed to the debate on the relevance of religiosity at work and occupational safety and health promotion in the African context. This seems to be the only study in Ghana that has investigated how religiosity relates to safety behaviour in production agriculture, specifically, rice farming. Another contribution of this study is the evidence supporting the mediating role of safety behaviour in the relationship between religiosity and safety performance.

The purpose of this paper is to examine the relationship between attitude, subjective norm, perceived behavioural control, religiosity, knowledge and Shariah-compliance with intention to hold Shariah-compliant credit card (SCCC) amongst Muslims and non-Muslims.

Researchers used survey questionnaire to collect data and applied a purposive sampling method, then analyzing the data using descriptive statistics and also multi-group analysis of SmartPLS.

For Muslims, attitude, subjective norm, Shariah-compliance, knowledge and religiosity are positively significant. While for non-Muslims, only attitude and subjective norm are positively significant to intention to hold SCCCs.

The behavioural study only focusses on intention to hold Islamic credit cards, which is constraining the extended model of the theory of planned behaviour (TPB) without the actual performance of the behaviour, which is holding SCCCs. Secondly, the research caters for a single method, namely, quantitative without including the qualitative method to better understand and explore other factors affecting consumers’ behavioural intention. The qualitative part can be carried out by conducting interviews with practitioners, regulators and customers. Thirdly, the cultural dimensions are not combined as parts of TPBs’ antecedents for extended model that could be affecting intention, as Malaysia has diverse ethnic groups with different religious background.

In terms of managerial implications, the findings will further assist financial service providers to develop more effective marketing strategies for Islamic financial products not just to cater for the Muslims but also the non-Muslims, who are increasingly attracted to Islamic banking. As many Muslims are still holding conventional credit cards, it is timely for the Islamic financial institutions to attract them with the SCCCs.

Financial marketers are expected to be qualified and well-versed on the different Islamic product structures and also the conventional products. By having such enables them to enlighten and create awareness amongst the targeted consumers in seeking Shariah-compliant financial-related products.

The research will contribute to new theoretical knowledge of an extended behavioural model in relation to customers’ perception towards SCCCs’ acceptance.

Religious institutions can affect organizational practices when employees bring their religious commitments and practices into the workplace. But those religious commitments function in the midst of other organizational factors that influence the working out of employees’ religious commitments. This process can generate varying outcomes in organizational contexts, ranging from a heightened effect of religious commitment on employee behavior to a negligible or nonexistent influence of religion on employee behavior. Relying on social identity theory and schematic social cognition as unifying frameworks for the study of religious behavior, we develop a theoretically informed approach to understanding how and why the religious beliefs, commitments and practices employees bring to work have varying behavioral impacts.

Over the years, a considerable depth of research has established the link between trust, commitment and relationship marketing and its relevance to consumers’ brand preferences. Nonetheless, there is a dearth of research on how they are linked to religiosity. Accordingly, this paper aims to address the palpable gap.

This paper is conceptual and draws from the eclectic review of the extant literature that revolves around the key themes associated with the topic.

The paper emphasises the significance of trust and religiosity in consumers’ commitment to specific market offerings and brands which invariably strengthen relationship marketing. A model entitled Brand-faith Relationship model (BFR) is proposed to understand brand positioning in the marketplace in relation to faith. With this model, a four-category typology of brand position scenarios is suggested in this paper. Passive brand-faith relationship, faith trust established in the absence of brands, brand loyalty without any faith associations and brand loyalty, with positive brand-faith relationship.

This paper has significant implications for brand management in relation to segmentation, targeting and the positioning of brands in the marketplace. It also raises marketers’ consciousness on the potency of trust embedded in consumers’ faith/religiosity in their brand preferences.

This paper explores the concepts of trust and consumers’ brand choices within the relationship marketing literature vis-à-vis the role of religion, which is rarely examined.

The purpose of this paper is to examine and compare the meaning of work (MOW) according to religiosity among Jews and Muslims in Israel. The paper attempts to explain the similarities and the differences between the two ethno‐religious groups.

In 2006 the MOW questionnaire was conducted on 1,464 working respondents and the final sample included 898 Jews and 215 Muslims, representing the labor force. The MOW dimensions were: work centrality, intrinsic orientation, economic orientation and interpersonal relations.

While among Jews, religiosity degree affected all four dimensions of the MOW, there were no differences among Muslims with a different religiosity degree concerning all MOW dimensions, except for the economic orientation. Furthermore, among Muslims when religiosity is controlled, the other demographic variables do not influence the MOW domination.

This additional knowledge of the relationship between religion, religiosity and the MOW, can help to better understand the employee's needs and how to fulfil them (e.g. implementing “Diversity Management” programs). This suitability will eventually lead to more desirable work outcomes.

Governmental policy can lead to higher participation of orthodox Jews in the labor market. Moreover, the extra‐high work centrality among Arab Muslims reflects a high non‐actualized potential for organizations and for the Israeli economy in general.

There are no studies that compared work values of Jews and Muslims according to religiosity, in and out of Israel, and this paper explores the MOW of the ethno‐religious groups in Israel and the causes for the different patterns.

Risk preference theory posits that females are more religious than males because they are more risk averse and are thus more motivated by the threat of afterlife punishment. We evaluate the theory formally and empirically. Formally, we show that the rational choice reasoning implied by the theory leads to unexpected conclusions if one considers belief in eternal rewards as well as eternal punishment. Empirically, we examine cross-cultural data and find that, across many populations, sex differences in religiosity are no smaller among those who do not believe in hell. We conclude by arguing that psychological characteristics are almost certainly crucial to understanding the difference, just not risk preference.

The purpose of this paper is to investigate the determinants of global Moslem consumers on consuming halal products in international chain restaurants. The hypotheses are proposed based on the integration of theory of planned behavior (TPB) and identity theory–religiosity.

The survey method was used to test the proposed hypotheses by using PLS. A total of 296 out of 407 questionnaires were collected among global Moslem students in a big city of Indonesia.

The results indicate that perceived behavioral control and religiosity is the significant predictor of the intention to consume halal products in international chain restaurants. Surprisingly, attitudes toward halal products and subjective norms have no significant effects on their intention.

This study mainly investigates from international students’ perspectives, and future studies could diversify the respondents. Further, although the studies were done in the biggest Moslem populated country, conducting a multi-country study further validates the results of this study. Additional variables, such as personality or cross-cultural variables, could enhance the prediction of the developed model.

This study proposes religiosity as an important predictor of halal products consumption among global consumers, which increases the predictive capability of TPB. The results suggest that it is important for managers and governments all products targeted for global Moslem consumers to be halal certified.