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The purpose of this study is to identify the impact of ethical judgements, depending on religiosity level of consumers, on decisions of buying or not buying products from supermarkets selling alcoholic beverages.

The scope of this study covers consumers from province of Mus in Turkey who indicate they go shopping at supermarkets. Accordingly, data are collected from 362 consumers via face-to-face survey and the results are evaluated through regression analysis.

According to analysis, it was found that the internal and external religiosity of the consumers positively affected their ethical judgement towards the markets selling alcoholic beverages. Besides, it is concluded that the ethical judgements of consumers have a positive impact on boycott decisions against supermarkets selling alcoholic beverages.

The survey contributes to relevant literature by putting forth the impact of ethical judgements of consumers, associated with their level of religiosity, on their decisions as to preference of supermarkets. Moreover, this study is consistent with the previous studies and supports the conclusion that the ethical decisions are affected by the extrinsic and intrinsic levels of religiosity; however, they are more affected by the intrinsic levels of religiosity.

With the aim of developing a better understanding of why some consumers still excuse corporate brands that engage in transgressions, this study tests whether extrinsically religious people tolerate corporate brands more than intrinsically religious individuals at different transgression levels (severe and mild) and punish them less than the latter.

This study adopts a 2 × 2 experimental design to manipulate corporate brand transgression levels (mild vs severe) and religiosity orientations (intrinsically religious vs extrinsically religious) on a convenience sample of 134 subjects who live in Turkey, a country where Islam shapes religious context. It uses a scenario technique and projective approach.

While the main effect of corporate brand transgression on punishing behaviour does not appear in the analysis, religiosity’s main effect on the latter does. Unexpectedly, extrinsically religious consumers punish corporate brand transgressors more than their intrinsically religious counterparts regardless of the transgression severity levels.

Although the study does not refer to any religion in particular, countries predominated by religions other than Islam may yield different consumer reactions. Future studies should focus on transgressions in such different settings.

Corporate brand transgressors should immediately take up good causes to attract the attention of intrinsically religious consumers. Otherwise, for the sake of showing off, extrinsically religious people may punish the transgressor for its intentional mistakes, which may harm corporate brand associations.

This study examines the link between religiosity and corporate branding. Unique in this way, it introduces religiosity as a valid contributor that can explain why some consumers do not punish corporate brand transgressors, especially in countries like Turkey where religiosity is intertwined with the developments in the liberal economy which led to the emergence of a new middle class.

Years ago, Henry D. Lloyd defined religion as being the “conscience in action.” The concept of religion is one which is indeed completely individualised in both perspective and importance. However, as Bailey (1983) observed, the very basis for theology lies in the explanatory power of religion when examined through the perspective of psychology. Byron (1988) saw a theological basis to the functions of management and entrepreneurship, linking these activities to the religious duty of stewardship.

The aim of this empirical study is to examine how religiosity, animosity and ethnocentrism interact to influence judgment about US products and purchase actions of young consumers in a conservative Islamic country like Pakistan. Many studies have been conducted before in progressive Islamic countries such as Malaysia, Jordan, Turkey and Tunisia but not in conservative Islamic countries like Pakistan.

A validated questionnaire derived from literature is used for data collection. Data were collected from 381 college students in four provincial capital cities of Pakistan (Karachi, Lahore, Quetta and Peshawar). Structural equation modeling is used to test the framework.

This study reveals key significant cause and effect relationships like consumers religiosity on foreign product judgment, consumers animosity on foreign product judgment, consumers religiosity on ethnocentric tendencies of consumers, consumers ethnocentric tendencies on foreign product judgment and foreign product judgment on purchase action of consumers.

This study attempts to add value to the existing literature on consumer behavior, especially the role of religiosity, animosity and ethnocentrism in young consumers. This study is the first of its kind on examining religiosity, animosity and ethnocentrism among young consumers in Pakistan. To the best of the authors’ knowledge, this study will guide the marketing managers to formulate appropriate strategies when targeting young consumers, especially when they decide to boycott US products.

The purpose of this paper is to examine the influence of religiosity, gender and Islamic educational background of Muslims on zakat compliance. It also aims to identify which dimensions of religiosity are significantly related to zakat compliance.

The study uses a self-administered questionnaire that was distributed to working Muslims individuals in Klang Valley, Malaysia. Analysis of the data was based on 690 usable questionnaires.

The findings show that religiosity had a significant influence on zakat compliance and three dimensions of religiosity, namely obligation, virtues and vices, and optional ritual, were significantly related to zakat compliance. Gender was also significantly related to zakat compliance, but in a negative direction, suggesting that Muslim working females are less compliant to zakat obligations compared to their male counterparts. It is found that formal Islamic educational background had no significant influence on zakat compliance.

Given the importance of zakat collection to the growth of the economy and society, the findings of this paper might provide some insights to Muslim-majority countries and zakat institutions which areas require more attention to encourage zakat payment among Muslims.

Compared to prior zakat studies, the findings of this study were derived from a larger sample size of Muslim working respondents. Furthermore, this study also identifies which dimensions of religiosity are significantly related to zakat compliance. Hence this study enriches the scarce literature on zakat and religiosity.

The purpose of this paper is to investigate Pakistani bank front-line employees’ intentions to behave ethically by using the extended theory of planned behaviour (ETPB) into which religiosity (i.e. religious activity, devotion to rituals and belief in doctrine) is integrated as a moderating variable.

The authors collected 234 self-administered questionnaires and analysed them using SmartPLS 2.0, a second generation structural equation modelling technique.

This paper demonstrates that the ETPB can explain intentions to behave ethically. Moral norms (i.e. the rules of morality that people believe they ought to follow) and perceived behavioural control (i.e. people’s perceptions of their ability to perform a given behaviour) are the best predictors of ethical behavioural intentions. The effects of injunctive norms (i.e. perceptions of which behaviours are typically approved or disapproved in an organisation) and of perceived behavioural control on behavioural intent are moderated by religiosity.

Leading by example, providing ethics training, empowering employees and encouraging the expression of religiosity are proposed as ways to foster an ethical culture in the workplace.

Even though numerous empirical studies have utilised variants of the theory of planned behaviour to explain consumer behaviour, its applicability to ethical behaviour in the workplace has scarcely been explored. Moreover, its tests in non-western contexts are scant. This study demonstrates the applicability of the ETPB in a broader circumstantial and cultural context and enriches it with religiosity, a pertinent characteristic of billions of people around the world. Finally, this is one of the very few ethics studies focusing on banking, an industry fraught with allegations of moral breaches.

This paper aims to examine the attitude of accounting students towards money and their ethical perceptions, and ascertains whether ethical perception of students could be influenced by their attitudes towards money.

A survey method of research was adopted, and a set of questionnaires based on the money ethic scale (MES) and existing ethical scenarios was administered to the target respondents. The MES was subjected to an exploratory factor analysis to examine its dimensionality and, by means of a cluster analysis, the respondents were classified based on similarities in attitude towards money. The relationship between attitude towards money and ethical perception was ascertained by means of a multivariate analysis of variance (MANOVA) test.

The results suggest the respondents are generally ethically oriented and that the females are more ethical than males. Differences exist in terms of the attitude of respondents towards money and the MANOVA results show that money attitudes are good predictors of ethical perceptions of students.

Findings of this study demonstrate that an understanding of individuals' attitude towards money may be an important way of predicting how they will behave when faced with ethical dilemmas.

The analysis makes an important contribution to prior literature by highlighting the effect of money attitude on ethical perception.

The purpose of this paper is to develop an Islamic religiosity measurement which can be applied in many various sectors and fields.

The religiosity measurement developed by the authors had undergone systematic qualitative and quantitative approaches taking into consideration the expert opinion survey in ensuring the measurement content validity and reliability.

The study found that Islamic religiosity measurement is multi-dimensional. The dimensions found were beliefs and commitment or practice.

The research limitation of the study is that the research is in its exploratory stages and needs to be replicated and to be tested in different contextual settings.

The instrument was developed through a rigorous systematic database search, qualitative and quantitative scale development stages which can be used as the basis in measuring Islamic religiosity.

The purpose of this paper is to conceptualize the impact of halal logo as an extrinsic food packaging cue on perceived food quality moderated by the role of consumer knowledge.

An exhaustive literature review has been undertaken for the conceptual development. The nexus between halal logo and perceived food quality has been developed which provides a foundation for the further research.

The findings of this paper indicate that the halal-labelled products create a psychological impact about the quality of the food product.

This paper presents a brief overview of the lucrative opportunities in halal business for Pakistan. The findings of this paper can be adopted by the marketers for the development of proper marketing strategies. The empirical investigations of this paper could offer the base to the marketers to invest in favorable product packaging cues. The role halal logo as a food quality indicator has previously been overlooked in the literature. The impact of halal logo on food quality perception is emergent with avenues for study across various cultures and religions.

This is a useful paper which proposes a useful testable model for study in Pakistani consumer market to fill the gaps of Islamic consumer behavior literature.

The purpose of this study is to investigate the impact of religiosity on banks’ lending behavior during the COVID-19 pandemic in the USA.

This study uses the evidence from the issuance of Paycheck Protection Program (PPP) loans to relate local religiosity to banks’ participation in the PPP loan program and to banks’ loan portfolio performance during the pandemic.

The results of this study show that banks located in more religious counties have a higher level of lending through the PPP, supporting the ethical and moral concerns cultivated by local religious beliefs. In addition, banks’ lending before the pandemic is more prudential in more religious areas, as reflected in lower losses and higher returns at the onset of the crisis, especially in areas where business activities were most disrupted, supporting the stewardship role encouraged by religiosity.

Thanks to the structure of the PPP loans programs, the authors are able to disentangle the conflicting effects of morality and prudence on banks’ behavior.