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The purpose of this conceptual paper is to attempt to introduce an Islamic market‐oriented cultural model to illustrate the role of market orientation within an Islamic culture.

The paper proposes an Islamic‐based view of a market‐oriented cultural model that aims to help understand how cultural principles, practices, and values are discussed within an Islamic culture, and subsequently understand the effects of this view on the market performance of the exporting firms. Reviews of literature in market orientation and cultural values served as a foundation for the development of the conceptual arguments. The model is adapted from several market orientation and cultural frameworks including Homburg and Pflesser, Hofstede, and Schein.

National culture, which underlines employee's cultural values, attitudes, and beliefs, has a profound impact on organizations and thus its impact on market performance should not be underestimated.

Since the paper presents only the conceptual framework, it does not include empirical validation of the argument. Further empirical research could be carried out in order to validate the arguments presented in this paper.

In response to increased global competition, firms need to employ effective international marketing strategies in order to enhance performance. When exporting halal products, managers need to comply with Islamic guidelines, practices, and standards that serve as the main criteria by which Muslim's customers' needs and preferences are met.

The conceptual framework integrates market orientation with Islamic cultural values. The discussion strengthens the need for firms to apply an Islamic market‐oriented cultural model when they deal with customers in Muslim countries.

The purpose of this paper is to investigate leadership curricula in UAE business and education management programmes and examine the extent to which they are derived from and linked to students’ cultural and Islamic values using Habermas’ critical theory.

The study employs a mixed methods approach that takes classical pragmatism as its philosophical foundation and critical theory as a theoretical lens. Data are collected in four sequential phases using critical discourse analysis of course materials, class observations, student survey and faculty interviews. Results are integrated at the interpretative level and abductive reasoning is used as the logic of justification.

Results show that despite the increasing efforts to incorporate cultural and Islamic values into the curriculum, it is still mainly dominated by Western theories and models of leadership, especially in the leadership courses offered by business schools, mainly because of accreditation requirements and the lack of English resources and theories on UAE and Islamic models of leadership.

The study is limited to leadership curricula in the UAE. Researchers may extend and broaden the scope of the study by investigating leadership curricula in the Gulf and/or the Middle East. Future studies may also look at other theoretical frameworks recommended by other management scholars such as Mezirow’s transformational learning and the socio-constructivist approach (Hotho and Dowling, 2010). This study aims to open an ongoing debate and further investigation on the topic.

The results of the current study may inspire faculty members and programme coordinators to develop critical and culturally relevant curricula that are informed by Habermas’ critical theory and best teaching practices.

The study adds to the current knowledge base through its research design and approach that address an under-investigated topic. None of the current studies empirically investigated leadership curricula in the UAE. The theoretical framework and research findings can be used to develop culturally relevant and value-oriented leadership curricula that reflect indigenous and Western perspectives of leadership.

The purpose of this study is to explore the acculturation caused by the Korean wave among Indonesian Muslim consumers, especially in the food and cosmetic sectors, based on religious grounds.

Data were collected through focus group interviews with 20 Muslim respondents in Indonesia.

The findings specifically highlighted that Muslim consumers’ acceptance of Korean products varied. Muslim consumers’ acceptance was influenced by similarities and differences in values between Islamic and Korean cultures. Consumers categorised into each acculturation mode (assimilation, separation, integration and marginalisation) showed different behavioural patterns in Korean product acceptance. This study proposes that global products can be optimised through specific and targeted marketing campaigns for different types of Muslim consumers with products that comply with their religious values.

Few studies have explored the importance of religious values (e.g. righteousness, compassion and respect for others) with respect to the acceptance of foreign products in the acculturation context. Additionally, how values from other cultures reconcile with the Indonesian Muslims’ affinity for Korean culture has been limitedly studied. This study aims to fill these gaps by identifying the role of religious factors in the acceptance of global products by taking the example of Indonesian Muslim consumers and Korean products.

Research on Islamic entrepreneurship (IE) is growing but with difficulty. After reviewing six IE models, several problematic inconsistencies were identified, which can be categorized into three: sporadic objectives of IE, diverging core components and inconsistent levels of analysis. This study aims to articulate a synthesized IE model.

An Islamic critical realist synthesis is used by combining six IE models and situating them within an Islamic system of governance. Specifically, the Islamic governance conceptual matrix is used to offer an objective template.

A synthesized model of IE within an Islamic system of governance comprises the following: the objectives of IE are not to be confined to only financial sustainability, but to achieve all five Maqās.id of the Sharī’ah (i.e. preservation and promotion of faith, life, intellect, posterity and wealth); models of IE should cover the individual, group, organizational, societal, state and international levels for comprehensiveness; tawhīd is crucial to distinguish between IE and conventional entrepreneurship; halal IE activities can be further categorized into obligatory, recommended, permissible and reprehensible; Islamic values are to be differentiated from cultural values; and both Islamic and cultural values shape IE and vice versa.

Limited number of models of IE were included in this synthesis. Although the resulting synthesized model is extensive, additional models of IE can be built to extend or even challenge it.

A novel model of IE within an Islamic system of governance is presented.

There is a significant gap in understanding with regards to the role of cultural context in family business research. This paper aims to address this by exploring the critical and pervasive influence of culture in shaping the entrepreneurial behaviours of family businesses based in Saudi Arabia.

The authors adopt a qualitative interpretive case study approach, which draws upon interviews with the incumbents and successors of ten Saudi Arabian family firms.

The authors’ empirical evidence reveals the importance of family ties and culture on the entrepreneurial behaviour of family firms in general, and the influence of “Islamic capital” on the intergenerational transfer of family legacy in particular.

The authors provide critical insights on how Islamic capital motivates Saudi family firms to maintain harmony, avoid disputes and create a legacy for future generations by engaging in entrepreneurial behaviours.

Previous studies have challenged the Human Development Index’s (HDI) ability to emulate the achievement of falāh (happiness). This paper aims to evaluate the role of religious values in establishing a positive link between the current measurement of development and falāh.

First, this study derives an improved value-loaded development measure from the concept of Maqasid al-Shari’ah (the higher objectives of Islamic law). Second, this paper compares the calculated Maqasid al-Shari’ah Index (MSI) with the HDI of some Organisation of Islamic Cooperation (OIC) countries by using the parametric pair difference z-test and t-test along with the non-parametric Wilcoxon signed-rank test. Finally, the relationship of both indices and the proxy of falāh are examined by using the ordinary least square and the generalised method of moments estimations.

As far as the religious-led development is concerned, the HDI underestimates OIC countries’ development progress. Here, the MSI can better embody the attainment of falāh than the HDI.

This study only covers limited OIC countries due to the data availability issue.

The cultural-based development stemming from the religious values proves useful for putting the government effort towards the attainment of the objective of human well-being in the right direction.

To the best of the authors’ knowledge, this is the first study examining the empirical relationship between the MSI and falāh.

The purpose of this paper is to explore the perspectives of accounting lecturers regarding the contents of accounting textbooks. It focusses on the ideological character of introductory financial accounting (IFA) textbooks prescribed in the first year of accounting degrees in Indonesia.

The ideological analysis is informed by Thompson’s (1990) concept of ideology, which was used in a critical sense to refer to its role in serving unequal power relations. Semi-structured interviews of Indonesian accounting lecturers were utilised to collect data.

In the interviews, the lecturers revealed that the prescribed IFA textbooks focussed on prioritising shareholder interests. The mainstream view among the lecturers was that accounting textbooks realistically exhibited the natural form of accounting, whilst lecturers with an Islamic accounting and finance background notably viewed the character of IFA textbooks as serving an ideological role or permeating propaganda. The latter suggests that alternative worldviews, relevant and nuanced to the Indonesian context, are promoted in accounting education.

The findings presented in this paper should provide a basis for further research into the ideological character of accounting textbooks by analysing the internal structure of accounting textbooks and investigating the broader perspectives of other users and individuals involved in the production of accounting textbooks.

An awareness of the ideological representation of accounting textbooks can provide insights for universities, publishers and policy makers concerned with lecture structure, textbook design and regulation formulation in accounting education.

This is the first paper to empirically explore the ideological character of accounting textbooks prescribed in an Islamic developing country setting.

Cross-cultural studies suggest that while organizational citizenship behavior (OCB) and organizational justice have received considerable attention in Anglo-Saxon contexts, the same cannot be claimed in non-Western, Arab Middle Eastern contexts. The purpose of this paper is to attend to this knowledge gap by exploring OCB in the context of the Kingdom of Saudi Arabia and its relationship with organizational justice.

In cognizance of the extant literature, the study explores the perceptions of Saudi Arabian managers of the five conceptually different dimensions of citizenship behaviour – conscientiousness, sportsmanship, civic virtue, courtesy, and altruism. It also explores their perceptions of distributive justice, procedural justice, and interactional justice. In addition, the current study investigates the relationship between organizational justice and OCB. Using the survey questionnaire method, data was collected from more than 250 Saudi managers at different levels of the managerial hierarchy and working in a wide range of organizations and industries.

The results indicate that Saudi Arabian managers reported exhibiting OCB at work. They also suggest the salience of various forms of organizational justice in Saudi Arabian organizations as motivated by Arab cultural values and Islamic teachings. In regards to the relationship between the two constructs, our results indicate that interactional justice is most frequently associated with various dimensions of OCB for various reasons, including the emphasis that Islam and Islamic teachings give to demonstrating respect and courtesy in dealings with others.

The literature on OCB and organizational justice is thin in the Arab world. With that in mind, the current study is the first to explore OCB in Saudi Arabia. It is also the first to investigate the relationship between citizenship behavior and justice in Saudi organizations. The findings of this study highlight the need for academics and human resource experts to account for the role of socio-cultural factors and Islam when examining these constructs in the Arab world. The implications of the findings for academics and practitioners are discussed.

The purpose of this paper is to explore the foundations of an Islamic market oriented cultural approach regarding its possible implementation by non‐Muslim firms.

The paper is based on a critical review of existing literature on Islamic marketing and branding. Related market oriented strategies (from a cultural perspective) are discussed regarding their possible implementation by non‐Muslim firms, particularly in the context of Lebanon.

It is found that the theoretical foundations and the results of existing research hold back the understanding and implementation by Western firms and marketers of Islamic marketing principles.

The paper presents only conceptual arguments; it does not include empirical examination at this stage. A quadrad is finally proposed in order to validate these arguments.

Western businesses are faced with many dilemmas when it comes to taking decisions based, in particular, on the understanding and the implementation of marketing with an Islamic root. The major challenge lies in responding successfully to the needs and requirements of Muslim customers through complying with Islamic principles and practices without alienating non‐Muslim customers.

Most of the existing research on Islamic marketing concerns Muslim firms, but few Western firms, when targeting both Muslim and non‐Muslim populations. The paper stresses the importance of expanding the frontiers of recent work on Islamically‐rooted market oriented strategies with reference to conceptual foundations of “traditional” marketing strategies through the value creation goal. Finally, the paper questions the relevance of the traditional dichotomy between global standardization and localization.

The purpose of this article is to consider cultural ethos of philanthropy that has proved effective in minimising the plight of the vulnerable in general and particularly during the COVID-19 pandemic. By discussing the divergent philanthropic approaches that have been adopted to counter the challenge of the pandemic, this article fulfils one of comparative laws' crucial tenets to improve the local environment by learning from other jurisdictions.

An exploratory and qualitative method through categorical and theoretical analysis of recent and historical scholarship on the Islamic culture is undertaken. An extensive use of journalistic and editorial reports on the South Af rican context is explored to demonstrate the plight of the vulnerable during the COVID-19 pandemic.

The COVID-19 pandemic has exposed how economically and structurally fragmented South African society is. More specifically, it has reinforced the existence of an “invisible” group of people – the poor and vulnerable – who have been hit harder by the government's responses aimed at containing the spread of the COVID-19 virus. The depiction of an unequal and uncaring society has spurred extensive rhetoric and reflection centred on the need to regain society's conscience as regards the plight of the poor. This article finds that much as there has an awakening towards societal inequality and vulnerability, there are, however, no concrete suggestions upon which change of attitude can be founded. Further, it can be argued that the plight of the vulnerable could have been softened had society cherished a culture of charity. Taking a cue from Islamic culture, this article avers that there is a need to embed philanthropy within society's cultural norms so as to forge effective bonds and maintain social cohesion.

The practical implications of this article relate to the need for the revaluation of the moral campus of South African communities. It supports calls for the alignment of community attitudes with humanity so as to improve the lives of the less privileged members of the society. Additionally, this discussion adds value to the scholarship, which aims to engender community-based welfare schemes for the benefit of the vulnerable.

By highlighting socio-economic consequences of the COVID-19 pandemic on the vulnerable and highlighting the Islamic approaches to ameliorating the condition of the poor, it is hoped that this article will stimulate debate that can bring change for marginalised groups. The analysis provides some crucial discussions for potential societal interventions, which could assist in revisiting how society takes care of the poor and vulnerable.