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This paper uses the case of Islamic banking in Amman, Jordan, to assess the wide moral range of expectations, levels of satisfaction, and means of evaluating banks’ “Islamicness.”

The information is gathered from interviews conducted during over 21 months of ethnographic research and one month in participant observation and research access as an intern at the Middle East Islamic Bank (MEIB) in Amman, Jordan.

I found three modes for evaluating “Islamicness” when actors decide whether or not to become customers of Islamic banks.

These modes demonstrate that Islamic banking is no longer the cultural protectionism of a relatively homogeneous community of Muslims. Rather it is a fraught and tense field for actors’ debates about types of moralities in the markets and modes of moral assessments of “Islamicness.”

The amplification of the individual and individual choice and authority in the moral assessments of Islamic banking may ultimately serve to unseat prior dichotomous theoretical framings of morality’s presence or absence as “Islamic” or “not Islamic” and “good” and “bad.” By unleashing to individuals the construction of morality in the markets, moral rights and wrongs, and moral evaluations, fragmentation of moral consensus in market practices will occur.

This study aims to investigate whether Islamic morality is considered by Islamic rural banks in credit application assessments.

To achieve the objective, the authors conduct an exploratory analysis of data gathered through document analysis, focus group discussions and interviews with Islamic rural banks stakeholders. Additionally, the authors conduct a survey to validate the findings.

The authors find that while Islamic rural banks conduct conventional credit analysis using 5Cs (character, capacity, collateral, capital and conditions), the banks also consider Islamic morality in their credit decisions. They emphasise several indicators such as reputation for keeping promises to customers, to suppliers, to neighbours and the Islamic character (akhlaq) of the credit applicants. Overall, the authors conclude that Islamic rural banks consider Islamic morality in their credit assessments.

To the best of the authors knowledge, this is the first study using a mixed method of quantitative and qualitative approach to investigate how Islamic rural banks assess the credit applications. In particular, this study examines whether Islamic rural banks consider Islamic morality in their credit decisions.

This paper aims to explore the root cause of growing gap in Islamic moral ideals and practices by examining paradigmatic foundation and moral axioms of Islamic business ethics. It compares and contrasts Tawhidi and secular paradigms in terms of their moral axioms and ethical mandates.

The paper first presents the paradigmatic foundation of Islamic ethics, namely, ihsan ethics. Second, it compares Tawhidi paradigm of Islam with secular paradigm in respect to their ontological, axiological, anthropological and teleological differences. Third, it links to Islamic moral axioms to the relevant paradigmatic pillars. Fourth, it defines “ihsan ethics” based on Tawhidi paradigm and moral axioms. Finally, it sheds some light on the gap between moral ideals and realities through the theory of ihsan ethics.

The paper attempts to provide strong conceptual and theoretical tools to understand ethical problems in the Muslim societies. The paper makes a strong case that Muslim minds shall be de-secularized to perceive the reality, truth and telos within Tawhidi worldview. As Muslims reach the level of ihsan by perceiving transcendental reality, they are likely to practice what they preach.

The paper proposes “ihsan ethics” based on Tawhidi worldview and Islamic moral axioms.

This study aims to theoretically explore and examine the possibility of developing an Islamic social welfare function (ISWF) within the Islamic moral economy (IME) frame by going beyond the traditional fiqhī approach. It focuses on issues of preference ordering and utility through the normative dimension of Islamic ontology, as expressed and articulated within the IME.

Being a theoretical paper, a conceptual and critical discursive approach is used in this paper.

To establish an ISWF, a narrow juristic approach remains inadequate; there is a need to integrate the substantive morality to complement the juristic approach to achieve the ihsani process as the ultimate individual objective, which makes an ISWF possible. As the scattered debate on the topic concentrates mainly on the juristic approach, the main contribution of this study is to present a model in which juristic and moralist positions endogenized and augmented to constitute ISWF.

As there is a limited amount of research available on the subject matter, this paper will be an important theoretical contribution. In addition, this study develops an IME approach rather than fiqh-based approach used in the available research, which makes it novel.

This paper aims to clarify that some values are the origin of the modern financial world. In this regard, they should be protected by legal and financial mechanisms. However, sometimes, it is not necessary to use the entire legal arsenal to protect those values. A value can be transformed into another value or mutate into a notion and become implicitly protected by the whole system. This is called the transformation of values.

In this paper, it shall be analyzed how the protection of values is applied in both Shariah and conventional systems. Two Gulf countries, Iran and The United Arab Emirates (UAE), will be compared with France, which have different financial systems. How the process of transformation becomes a global norm which lead to a harmonization will also be discussed.

This paper demonstrates that divergent values in both Islamic and conventional financial system tend to be convergent and become global standard norms. In this respect, due to the transformation of values, harmonization of norms and standards will be recognized.

The paper fulfils an identified process in which the penal action against irregularities becomes a “dernier resort”, and it is for the protection of major global concerns, not for “little transgressions against local values”.

In the last decade, the concept of Islamic attributes of destination (IAD) has emerged due to Muslim tourists’ need to visit a destination that complies with Sharia law. Since then, the IAD concept has been popular to increase the destination’s attractiveness and travel satisfaction for Muslim tourists. This concept evolved from evaluating the Muslim tourists’ perception of IAD to non-Muslim tourists and from assessing the Islamic attributes in Muslim-majority destinations to non-Muslim majority destinations. Furthermore, the literature showed several measurement scales to assess tourists’ satisfaction with IAD, and scholars were varied in the methods of analysis used to assess tourists’ satisfaction with IAD. The purpose of this study is to perform a systematic mapping study on satisfaction with IAD by answering five research questions.

This study used the preferred reporting items for systematic reviews and meta-analyses framework to guide the search process and search for relevant studies between 2012 and 2022 from two scientific databases, Scopus and Web of Science.

The search revealed 387 studies. In total, 31 articles met the eligibility criteria. This study indicates the journal considered research studies on tourists’ satisfaction with IAD the most, the method of analysis used in the previous studies, the Islamic destination attributes considered in the previous studies, the research distribution by counties, the research trend and the future direction.

To the best of the authors’ knowledge, this is the first systematic mapping study that delivers a summary of empirical research studies on tourists’ satisfaction with IAD.

This paper aims to systematically review the concept of homo Islamicus discussed in the existing literature. The second objective is to offer a set of criticisms of the descriptions of homo Islamicus.

In this paper prespecified eligibility criteria are applied to select articles that are indexed in Scopus and ProQuest, or published by two major publishers, ScienceDirect and Emerald, or appear on ResearchGate. A set of books related to homo Islamicus was also used as secondary sources to support the selected articles. As a result, this paper systematically reviews 53 articles and four books to synthesize the homo Islamicus.

There are four notions of homo Islamicus: Firstly, homo Islamicus as the kind of economic agent that is required to achieve Islamic economic objectives. Secondly, homo Islamicus as a defining factor that makes the difference between Islamic and conventional economics. Thirdly, homo Islamicus as an economic agent whose characteristics are something Islamic economics aims to realize. Lastly, homo Islamicus as an economic agent representing the fundamental assumption in Islamic economics.

Mapping homo Islamicus can be helpful for future researchers to conduct analyses related to homo Islamicus, especially in the context of empirical studies of the existence of homo Islamicus in economic reality. This literature review can help other researchers to understand the development of literature related to homo Islamicus.

This paper seems to be the first to systematically identify, select and synthesize the description of homo Islamicus in the literature.

This study aims to gain new insight into how a set of maqasid-based consumption intelligence variables mediates exogenous variables (i.e. religiosity, Islamic university role and normative belief) and halal purchase intention as an endogenous variable.

The research model is empirically tested with a data set of 370 responses retrieved from the students of the millennial generation from the cross Islamic state university in Indonesia. Data were analysed with Partial Least Square Structural Equation Modelling (PLS-SEM). The sample size of this study is computed with preliminary power analysis.

The SEM finding revealed that two maqasid-based consumption intelligence variables had mediated the exogenous and endogenous variables, i.e. halal purchase intention. These variables mediating the exogenous and endogenous variables have explained 63.5 R² variances in halal purchase intention. Concerning individual impact size of cognition and motivation as a component of maqasid-based consumption intelligence has shown medium-level effect size (f²) in mediating the halal purchase intention. Interestingly, the exogenous variable does not directly affect halal purchase intention but must be mediated with maqasid-based consumption intelligence variables. However, before including variables of maqasid-based consumption intelligence, the R² was relatively small. It is just 30.4% in R² that explains the variance of halal purchase intention.

This study explores maqasid-based consumption intelligence as a relatively new model to explain the variable halal purchase intention. Therefore, it takes many types of exogenous variables to test how relevant maqasid-based consumption intelligence variables can define endogenous variables. Notwithstanding, this study does not do that because it only limits three exogenous variables (i.e. religiosity, Islamic university role and normative belief). Therefore, in further research, these limitations seem to be perfected by other scholars concerned about halal purchase intention.

The findings of this study allow Islamic universities to mainstream halal issues as a subject of learning, especially concerning consumption ethics. In addition, the empirical results of this study encourage the industry to pay attention to the essential components in determining the halal quality of the products offered because the millennial generation is now very aware of the importance of halal products.

This study contributes to the existing literature on halal purchase intention by testing maqasid-based consumption intelligence variables as mediators. Moreover, this is a pioneer study to consider and construct maqasid-based consumption intelligence as a model that explains halal purchase intention.

The aim of this paper is to present a model in which the relationship between Muslims’ involvement with traveling to Islamic destinations and Islamic destination brand equity is investigated.

Based on the existing theoretical and empirical research on involvement and brand equity in tourism marketing and the literature on Muslim tourists’ needs and culture, a conceptual model for Muslim tourists is developed. The model investigates the relationships between Muslims’ psychological motivations for traveling to Islamic destinations and the evaluation of destination Islamic brand.

The study shows that the more Muslims are involved in traveling to Islamic destinations, the more likely they evaluate the key dimensions of destination Islamic brand. This is demonstrated by the influence of Muslims’ involvement on their awareness of Islamic destinations, their image of the Islamic destination attributes, the perceived quality of Islamic offerings, the perceived Islamic value and their loyalty toward Islamic destinations.

The study evaluates the Islamic brand equity in the context of Islamic tourism destinations and in relation to Muslims’ interests in traveling to Islamic countries. The study contributes to better understand the Islamic destinations and how to maximize the benefits of their Islamic attributes. It is suggested that Islamic attributes should be highlighted more for Muslim tourists interested in traveling to Islamic countries. Investigating the concepts analyzed will help tourism destinations to integrate marketing and promotional campaigns and build a more powerful Islamic brand in Muslim markets.

The relationship between involvement and brand equity has not been yet explored adequately, especially in the context of Islamic branding. This study adds to the previous studies in which the link between personal involvement with a specific destination and destination brand equity was explored. The role of Islamic values in this relationship is highlighted. The study contributes to destination branding studies by being one of the primary works, which applies the concept of brand equity to Islamic destinations.

This study aims to present the push-pull motives of Islamic tourism and how these provide the basis for promoting and developing Islamic tourism practices in Ghana’s tourism industry. As Islamic tourism is considered as a niche market with new needs and wants globally, this study makes the effort to identify the prospects of this form of tourism in a non-Islamic developing nation.

The study has used a convenience sampling approach in gathering data from 337 Muslim tourists, adopting existing scale instruments of push-pull motives, satisfaction, word-of-mouth of tourists and Islamic practices. The structural equation modelling was used to establish relationships and effects of the studied variables.

The results revealed the significant effects of push-pull motives of Ghanaian Muslim tourists on satisfaction as well as the significant influence of tourist satisfaction on word-of-mouth. In addition, the significant moderating effects of Islamic practices on the relationships between push-pull motives and tourist satisfaction were established.

The conclusion and recommendations of this study might not be consistent with factors that motivate Muslims tourists in other countries.

The results of the study validate the viability of Islamic tourism practices and possible spread of positive word-of-mouth among potential Muslim tourists for future Islamic tourism market in Ghana.

This paper provides the first insight into push-pull motives of Muslim tourists’ choice of Islamic destination in non-Islamic developing country context. The insight will be valuable to tourism authorities, industry, academics, businesses, managers and practitioners, as the results will enhance product and service delivery to Muslim tourists when they are on vacation.