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This paper aims to examine the relationship between surface acting (SA), deep acting (DA) and organizational commitment (OC).

Guided by affective events theory, the study adapted emotional labour scale and three components model to profile 373 teachers from 30 schools around Peninsular Malaysia. A list-based simple random sampling technique was used to select respondents. Structural equation modeling (SEM) was used to test hypotheses, and the proposed model was assessed through renowned fit indices.

OC was hypothesized as a second-order construct. SEM result indicates that both SA and DA have significant negative relationship with OC. Fit indices of the hypothesized model showed χ²/df ratio (560.069/265) = 2.113, RMSEA (0.055), and CFI (0.936). This result provides empirical support for the data collected.

The study provides new insight on the ongoing debate about SA and DA. Therefore, it advances body of research in this regard. The implication for HR managers is that strategic polices can be institutionalized to buffer the consequences of SA and DA. This is due to the fact that SA and DA may not be abolished for service employees like teachers. The practical implication for teachers is the understanding that emotional regulation process is inevitable because teaching is profoundly an emotional activity job. Besides being a cross-sectional study, the sampled population may have limited the study’s outcomes.

Given existing inconsistent results on the consequences of SA and DA, this study shows that not only SA can lead to negative after-effects, DA can also cause the same. Future study can explore spiritual intelligence to examine how best SA and DA can be performed at reduced consequences on OC.

For Bangladeshi small and medium enterprises (SMEs), the COVID-19 economic shock is remarkable in both its complexity and intensity. SMEs need systemic inspiration to solve the crisis, aligned with a moral and authentic approach that serves both the leader and the follower’s interests. This study aims to conceptualize the innovation-focused success method of SMEs before and after the pandemic to manage the crisis by establishing spiritual leadership based on Islamic perspectives.

To discuss the impact of spiritual leadership on innovation-focused SME performance configuration through the lens of a crisis, a comprehensive literature study has been carried out in which over 360 articles are read and reviewed by the authors. It has also established the reliability and validity of literature analysis. Also, a qualitative investigation has been used to support the direction of the study.

For a subsequent process of scientific deployment and evaluation of its execution, a new applied strategic innovation-focused SME success configuration through spiritual leadership development is made available. The primary value of this paradigm is the potential to calculate and treat the aspects of spiritual leadership obtained from Islamic ideas.

Prior analytical or empirical attempts from multiple viewpoints are subsequently needed to inquire about the proposed conceptualization.

Among the realistic consequences of this analysis is that while a number of leadership paradigms have been embraced by a broad body of leadership studies, the findings indicate that this paper should pay heed to the influential spiritual style of leadership, taking into account Islamic perspectives on the context of crisis. Therefore, Bangladeshi SMEs need to develop and run leadership training programs focused on the Islamic viewpoint of spirituality to encourage the actions of leaders during and after crises.

The legal and moral values of the society would ultimately be upgraded from this conceptualization. Moreover, less corruption in corporate activities would improve the economic prosperity of a nation. It would also contribute to the cross-cultural portrayal of the positive picture of Islam.

This holistic conceptualization describes the mediating role of strategic innovation practices based on theoretical foundations, which have seldom been done in previous research, between the Islamic model of spiritual leadership and SME success during and after a crisis.

Managerial effectiveness is considered as an essential element for sustainable development and competitive advantage for organisations, and its core conceptualisation revolves around the capability of management to manage self, subordinates and relationships. However, very few research addressed this important phenomenon; this study aims to fill this gap by investigating the mediating role of Islamic work ethics between leadership styles and managerial effectiveness.

Data collection was done through a structured questionnaire, and the hypothesized relationships were tested with the help of SmartPLS.

Results of the statistical analysis showed that transformational and transactional leadership styles are positively associated with managerial effectiveness. Also, Islamic work ethics mediated the association between transactional leadership and managerial effectiveness, and however, no mediation effect of Islamic work ethics was found in the relationship of transformational leadership and managerial effectiveness

Although volumes of research have been conducted into the nature of management and leadership over the past 50 years or so, there have been significant shortcomings in terms of little attention having been given to the issue of managerial effectiveness, lack of generalizability of findings and lack of relevance and utility; thus, this study contributed to human resource management literature by providing a macro-level model to measure managerial effectiveness.

This paper aims to construct a conceptual framework which explains the relationship between governance of zakat institutions and zakat payment compliance by using the organisational legitimacy theory.

This paper adopts content analysis and a review of multidisciplinary literature that primarily relate to zakat institutions, public governance and compliance behaviour.

The paper has developed a model, adapted from Abioye et al. (2013), concerning the influence of governance mechanisms on zakat payers’ compliance using trust as a moderator. The model comprises four governance mechanisms which influence zakat payment compliance. The four mechanisms include the board and leadership attributes, transparency and disclosure practices, stakeholder management practices and procedural justice. Trust has a moderating effect on the relationship between governance and zakat compliance.

This model is applicable to regulated zakat systems, where the state has established zakat institutions and regulations for the collection and distribution of zakat, such as Saudi Arabia, Pakistan, Sudan and Malaysia.

This paper proposes a model, based on Abioye et al. (2013), to explain the influence of governance on zakat payment compliance. The novelty of the study is the addition of one new critical variable, procedural justice, to the Abioye et al.’s (2013) framework. Secondly, the model is proposed for regulated zakat jurisdictions.

This study aims to develop a Sharīʿah-compliance rating mechanism for the Islamic financial services industry (IFSI), with a special focus on banking. The banking sector is taken as the area of focus due to its leadership role in the volume of global Sharīʿah-compliant assets.

The objectives of the Islamic financial system (IFS) are selected as the basis for ratings. A range of performance indicators (leading to achievement of the objectives) is grouped into four broader categories and used in the study to allocate scores with a sum total of 100. Special considerations – including the amount of resources required in performing an activity, suitability of prevailing business conditions, the degree of compulsion/discretion in performing a task and linkage with the essence of the IFS – were taken into account in the allocation of scores.

This study groups multiple performance measures into four categories, including portfolio construction (deposits mechanism, participatory and asset-based modes of financing), access to finance (service to the less-privileged and sector screening), reputation (disclosures and stakeholders’ survey) and Sharīʿah governance (Sharīʿah supervision and controls, charitable operations, human resources, product development and organization). The Portfolio, Audit, Reputation and System (PARS) rating system is then developed.

A Sharīʿah-compliance rating system is helpful in measuring the progress towards goal achievement of the IFS and in gaining stakeholders’ trust. It is also important for Sharīʿah boards and regulators in policy formulation, for management in addressing weaknesses and taking corrective measures and potentially for standard-setting bodies.

This study presents a comprehensive quantitative Sharīʿah-compliance rating mechanism, taking into consideration the objectives of the IFS – equitable distribution of wealth and financial stability, in addition to Sharīʿah-compliance in operations. Development of Sharīʿah-compliance quality ratings for Islamic banking is essential to gain customers’ trust; the suggested methodology is thus a contribution to the literature on Islamic finance.

This study aims to evaluate the awareness level of Islamic finance principles among employees of financial institutions in Moscow, Russia.

A quantitative method is used with a Likert scale questionnaire. A survey was conducted to 310 financial institutions’ employees to determine the level of their awareness of major Islamic finance principles. The sample population is selected using the judgment sampling technique. A descriptive analysis with frequency, percentage and weighted mean are used to analyze the data.

The study finds that the level of awareness of financial institutions’ employees towards Islamic finance is low. This is probably due to the minority of the Muslim population and geographically far from to the countries where Islamic finance is being implemented. All respondents have a good education background, thus implementing some training sessions for its employees or hiring some outside specialists could transfer the knowledge and widespread the adoption of Islamic finance instruments.

The academic institutions such as universities in Russia could play a pivotal role to offer Islamic finance-related subjects, while the government as a regulatory body, should support the Islamic finance initiatives.

The purpose of this paper is to provide a gender-sensitive analysis of economic agency in Islamic economic philosophy.

A critical review of classical ethics literature and the concept of khilafah is undertaken and discussed in conjunction with the current understanding of homo Islamicus.

Building on the principles of khilafah, the concept of homo Islamicus is a pious stand-in for the flawed homo economicus. Among its flaws is the complete absence of a discussion of women as economic agents. To remedy this the discipline must acknowledge explicitly the denial of women and gender from the discussion of moral agency and include gender as a category of analysis for economic agency. This is only possible by: (1) introducing a non-patriarchal reading of khilafah as the model of agency and (2) by operationalising taqwa as the cardinal virtue of the economic agent instead of neoliberal rationality.

If Islamic economic philosophy is to contend as an alternative mode of economics, it must consider gender and class dimensions in its micro-foundation discussion, economic agency is one of them.

This study reveals the patriarchal readings that are part of the foundation of the concept of the economic agent in Islamic economics, problematising it and providing a gender-sensitive concept of economic agency.

The purpose of this paper is to examine the influences of Shariah governance (SG) mechanisms on Islamic banks' performance and Shariah compliance quality in the context of Bangladesh.

A semi-structured personal interview tactic was applied to accomplish the research objectives. The data were collected from the regulators, Shariah supervisory boards, Shariah department executives and Shariah experts from the Central Bank (Bangladesh Bank) and Islamic banks in Bangladesh.

The study discovers that the quality of the Board of Directors (BODs), Shariah Supervisory Board (SSB), management and Shariah executives have both positive and negative influences on the Shariah compliance quality, image, goodwill and performance of Islamic banks' in Bangladesh. The compositions, formations and quality of SSB and Shariah officers positively influence the Islamic banks' fatwas, Shariah decisions, compliance quality and firm performance. The study also finds that prevailing banking pressure, current political situation, the willingness of BOD and management and social limitations impact Islamic banks' performance, Shariah compliance quality, image and goodwill.

Based on our findings, if the regulators, BODs and Islamic banks can manage effective and efficient executives, it will create a positive impact on Islamic banks' performance, image, goodwill and quality compliance. As the prevailing banking pressure, current political situation and social limitations hinder the functions and employment system of the Islamic banks as well as result the Islamic banks' image, performance, Shariah implementations and compliance. Thus, the theorist needs to consider these mechanisms in extending the agency, stakeholder and resource dependence theories.

This research extends the literature concerning the influences of Islamic banks' SG mechanisms in Bangladesh. The study also argued not only the efficient and effective mechanisms but also the prevailing banking pressure, current political situation and social limitations impact on Islamic banks' performance and Shariah compliance quality.