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The World Islamic Tourism Mart in Malaysia has been attracting Muslim tourists from all over the world to choose Malaysia as their Islamic tourism destination. This paper aims to implement the concept of the travel career ladder (TCL) with the main purpose of the antecedents of travel motivation toward Malaysia for Islamic tourism destination (MMITD).

The theoretical model was tested using the structural equation modeling technique with partial least squares. A self-administered questionnaire was designed, distributed and collected from 180 effective participants who had visited Malaysia.

The findings revealed that the Islamic compliance with self-esteem needs, the Islamic compliance with relationship needs and the Islamic compliance with physiological needs have significant effects on Malaysia My Islamic tourism destination.

The scope of this research paper is limited to TCL including the Islamic compliance issues with self-fulfillment, self-esteem, relationship, safety and physiological needs. A small sample size was obtained with participants from the Muslim countries. A future study should be comprehensively conducted on larger and diverse sampling methods with participants from the Muslim and the non-Muslim major countries, as this paper particularly discusses the theoretical and managerial implications for the anticipated future studies.

The study yet attempts on the part of academicians in Malaysia, what travel motivational factors influence Islamic tourists to travel MMITD. Based on the previous literature and researcher’s experience, it is a new phenomenon and investigation on MMITD.

Many scholars have primarily disregarded employee motivation in the context of Western and Islamic ideas. To better understand employee motivation, this paper aims to explore a novel approach of fusing McClelland’s needs theory (i.e. achievement, power and affiliation) with Maqasid Shariah.

This study adopts a theoretical research design. There will be a thorough literature study of McClelland’s theory, Maqasid Shariah, and employee motivation. Qualitative content analysis is used to examine and compile pertinent ideas. To give a thorough framework for comprehending employee motivation from both Western and Islamic ethical viewpoints, McClelland’s theory and Maqasid Shariah are integrated.

This paper has conceptualized the integration of Maqasid Shariah’s five requirements with McClelland’s need theory. It is suggested that Maqasid Shariah and McClelland’s need theory be combined to understand employee motivation. For employees, the integration of McClelland’s need theory and Maqasid Shariah entails developing a work environment that attends to their many needs, is consistent with Islamic principles, encourages justice and equity, supports both professional and personal development and promotes social responsibility. By combining McClelland’s need theory and Maqasid Shariah, 15 propositions are developed to explain employee motivation. The study offers a measurement index to explain employee motivation based on the two theories.

The integration of McClelland’s theory of need and Maqasid Shariah offers expected positive implications. By considering the cultural and religious context in Islamic societies, researchers can adopt a more sensitive approach to studying motivation. This blend provides a holistic understanding of motivation, incorporating individual needs and broader ethical dimensions. Studies may explore the impact on prosocial behavior, organizational values, leadership practices and employee well-being. Understanding the alignment between personal motives and ethical principles can benefit organizations in diverse workplaces, emphasizing long-term sustainability and fostering employee engagement and commitment.

The integration of McClelland’s theory and Maqasid Shariah shows the potential implications to increase employee motivation. This study contributes significantly to Maqasid Shariah theory in business research by guiding ethical decision-making aligned with Islamic values, fostering inclusive workplaces and offering strategies for boosting employee morale. It emphasizes ethical practices, legal compliance and community engagement, while also encouraging sustainable business models that consider societal well-being and the environment.

This paper provides its unique value by being among the first to integrate McClelland’s theory and Maqasid Shariah and providing an innovative approach in developing a new measurement index in the context of employee motivation.

The purpose of this study is to propose a conceptual model of Islamic branding. Based on the theory of self-congruity and existing literature, the conceptual model proposes three antecedents that can form the building blocks of Islamic branding.

The authors have developed a conceptual model to propose the antecedents of the Islamic branding construct based on the theory of self-congruity. The antecedents are adapted from existing literature and customized according to the Muslim consumer market. Three hypotheses are formulated on the basis of the proposed model and justified from existing literature.

The proposed Islamic branding model can be applied to both local and multinational brands in both Muslim majority and minority markets. Religiosity, Islamic brand knowledge and Islamic corporate social responsibility are proposed as the antecedents of Islamic branding. Muslim consumers are attracted to brands that portray congruity with their religious values. The proposed antecedents of Islamic branding can result in the subsequent formation of an emotional attachment between the Muslim consumer and the respective Islamic brand, and thereby a stronger Islamic brand.

The proposed Islamic branding model has not been empirically tested in this study.

Islamic branding is in the infancy stage of conceptual development. Currently, limited research exists on the operationalization of this construct. A gap exists in the literature regarding models and instruments for the operationalization and development of Islamic branding. The proposed model attempts to fill the conceptual gaps while taking into account the heterogeneity of the Muslim consumer market. Up until now, religiosity, Islamic brand knowledge and corporate social responsibility have not been studied as antecedents of Islamic branding. This study offers new insights by proposing customized brand-building blocks for an organization’s Islamic branding strategy based on theoretical grounds.

This paper aims to compare free market capitalism and Islamic moral economy in terms of corresponding means and ends for a happy life. The paper reveals that global consumer culture is the inevitable outcome of secularization. As people pursue fulfillment with worldly possession, position and pleasure, they mistakenly think that higher material consumption would result in higher subjective wellbeing. Muslims are increasingly joining consumer culture because they are affected by global consumerism. The paper attempts to show that Islam has a potential to curb unsustainable consumer culture.

The paper explores a relationship between consumer culture and free market capitalism. It presents Islamic way of happiness as an alternative to hedonic happiness which is promoted by global consumer culture. It defines happiness as fulfillment in life through the realization of God and pursuit of His pleasure by finding transcendental meaning for having, being and doing.

The paper concludes that the Islamic way to happiness is different from hedonic happiness which leads to conspicuous consumption. It argues that once internalized, Islamic worldview would make possible to achieve a higher level of happiness without engaging in higher material consumption. It maintains that authentic happiness from an Islamic perspective is not the maximization of pleasure through indulging in consumer culture. Rather it is the fulfillment of heart and other faculties through remembrance (seeing the transcendental reality of the universe and the self) of God. Submission to God and living to gain His pleasure are the logical implications of such realization.

The paper reveals how consumer culture brings less happiness through more consumption, while Islam offers more happiness through less consumption.

This paper aims to investigate the subject matter of Islamic economics that will be the object of a study as a discipline by classifying and unifying different approaches proposed by Islamic economists.

The paper is a conceptual paper using discursive analysis analysing the perspective and approaches proposed by Islamic economists in defining economic problems from an Islamic perspective. The perspective and approaches proposed are classified and analysed for their implications in constructing the subject matter of discipline.

Islamic economics, as a new body of knowledge, needs to clarify the economic problems that will be its subject matter. The paper brings an insight into the subject matter of Islamic economics as conceived by scholars in two approaches, namely, economic problems “as they are” and economic problems “as they should be”. The paper also proposes a unified perspective in defining the subject matter of Islamic economics for further development of the discipline.

This paper only provides philosophical guidance for researchers in mapping the problems and the goals of the policy being studied, although it does not offer any practical use for policymaking as each policy is faced with different and specific cases. This paper may be used to assist future researchers in shaping other unexplored fields in Islamic economics as a body of knowledge.

Islamic economics as a discipline will be strengthened if it has a clear subject matter that will be the object of study. However, the conception of economic problems proposed by Islamic economists is based on life-reality, i.e. of what human beings face in their life (practical-type economic problems as they are) and based on life guidance from the Qur’an on how human beings should live as well as life-objectives, i.e. of what goals he should strive for (ideal-type economic problems as they ought to be) brings implication that there are differences in determining the object of study of Islamic economics.

This paper promotes the unification of two conceptions of economic problems proposed by scholars by defining Islamic economics as “a study of resource appropriation to realize human well-being (maslahah)”. This suggests that economic problems as manifested in life reality will be studied within the grand objective of life in Islam (maqasid al-Shariah), and economic problems as perceived in life goals will be studied in the context of life reality. Islamic economic theory will be formulated not only to solve the apparent problem of “what is” but also formulated in a way that refers to goals (ideals) of “what ought to be” that will provide solutions to current economic problems according to certain vision and to take steps to move in that visionary direction.

This paper aims to first explain short selling and its benefits and damages; then, using experts’ opinions and Technique for Order of Preference by Similarity to Ideal Solution (TOPSIS) method as well as based on the legal, financial and jurisprudential criteria adopted, evaluate and prioritize Islamic alternatives to short selling; and finally, introduce the most proper approach for implementing it in Iran’s stock market.

The methods applied in the paper are as follows: Library method to collect the required data for developing the theoretical and jurisprudential foundations of the study, identifying the appropriate criteria for prioritizing; the alternative methods for short selling in the Islamic markets; and the field method to determine the level of significance of the ranking criteria and prioritize the alternative methods for short selling in the Islamic markets on the basis of such criteria. The alternative methods for short selling in Iranian stock market were identified and analyzed jurisprudentially and legally. Afterwards, these strategies were prioritized based on the (legislative, financial and jurisprudential) criteria which were adopted in the form of Delphi from the related literature, research and expert opinions by means of TOPSIS approach. The method with the highest ranking will be introduced as the alternative method for short selling.

The paper suggests that among all Islamic alternatives to short selling, based on experts’ opinions and legal considerations, method of combining Murabaha and Wa’ad is the most proper strategy in Iranian stock market.

An important limitation we faced in this study was limited familiarity of Iran, capital market participants with Islamic finance concepts including Islamic alternatives to short selling. Therefore, designed questionnaire was sent only to participants who had experience in the field of Islamic finance that they were not more than 31 people. Of course, in this study, large sample size was not necessary because the questionnaire was completed by experts, and therefore, results were scientific and reliable.

One of the transaction strategies which significantly contributes to the enhancement of market liquidity is short selling. However, this strategy is not applicable to the Islamic stock markets because of its contradictions with a number of Islamic laws. Therefore, Islamic financial researchers have attempted to design relevant legal mechanisms drawing on the Islamic contracts to make use of the merits of this transaction strategy. In addition to introducing short selling and its demerits for the stock market, the paper explored the alternative methods and proposed the most proper one for implementing in Iranian stock market.

Values are both an effective variable and a powerful stimulus for consumer behavior. Values are different concepts and classifications influenced by factors such as culture and religion in different societies. This paper aims to identify the classification of values in an Islamic country’s context, Iran.

Iranian dominant values were identified through qualitative analysis and in-depth interviews with 77 interviewees. Grounded theory was used to identify theoretical categories that are derived from the interview data through the use of the constant comparative method.

The findings revealed three categories of hedonic, utilitarian and Islamic spiritual values, which include 10 types of values. The third value (Islamic spiritual) was identified and defined according to the Iranian Islamic religion and ideology. Interviewees expressed their values, attitudes and behaviors within the framework of their unique value system.

To the best of the authors’ knowledge, this paper is one of the first articles that pay special attention to Islamic spiritual values as an influential value category in the buying behaviors and intentions of Iranian consumers. Undoubtedly, identifying these values can be an introduction to studying behaviors influenced by values and a powerful tool for managers to predict and evaluate Islamic consumers’ behavior and lifestyles.

The purpose of this paper is to report a study into: the motives that dispose customers in Bahrain to choose a specific bank; the level of familiarity of customers with the most widely used services/products offered by Islamic banks; and the extent of use of those products.

This is the first study conducted in Bahrain to include three types of bank clients: those who bank with conventional banks, those who bank with Islamic banks, and who use both kinds of banks. The results are based on a response rate of 65.5 percent from 1,000 questionnaires distributed. Descriptive statistics and non‐parametric statistics (Mann‐Whitney and Kruskal‐Wallis tests) are reported, and factor analysis used to analyze the responses.

It is found that: Islamic religious belief and social responsibility are the two most important factors that determine bank selection. Cost benefit is the third most important factor considered in bank selection; clients of conventional and Islamic banks share a number of motives, but they differ significantly on a few motives in relation to bank selection; and clients of Islamic banks are more familiar with the products/services that conform to the sharia'a. Overall, for clients who bank exclusively with Islamic banks, and for those who bank in different kinds of banks, the most widely used product/service of Islamic banks is murabaha.

The most important practical implication is for banks, conventional and Islamic, when setting and implementing their marketing strategies, which should include an awareness campaign. The results also benefit banks operating in the countries of the Gulf Cooperation Council (GCC). This is because of the similarities of the countries in the GCC.

This paper is the first attempt to identify the motives and criteria for bank selection in Bahrain among clients of conventional banks, Islamic banks, and clients who bank with both types of banks. The study goes on to determine the extent of familiarity of clients of banks in Bahrain with the products/services that comply with Islamic sharia'a.

A hypothesis developed in this paper models the relationship between the borrower and the bank as a dynamic game based on incomplete information (business game) and seeks an equilibrium point at which the facilitated applicant can act according to the terms of the loan agreement once the contract is signed and meet the requirements of the contract.

The primary assumption in the formation of the Islamic bank in Islamic society is that the members of the society are Muslims and act according to religious orders. However, the non-fulfillment of divine principles and orders is always possible. In partnership agreements, the risk of infringement is reduced and corrupt contracts are prevented in some circumstances. Our basic model was constructed using the Beer-Quiche classic game, which has been modified dynamically along with a generalization of complexity terms. The information asymmetry led us to use a heterogeneous belief system to evaluate the probability of the customer transmitting a low credit risk signal to the bank and the probability of the customer transmitting a high credit risk signal to the bank. There are several assumptions of the basic model that are released in the extended model by the presence of a social inspector, by exploring credit risk signals in the generalized model and by considering various commitment levels in the comprehensive model.

As a result, it is observed that there is no Nash equilibrium in cases where the customer applies separation strategies. But if the pulling strategies are applied, the Nash equilibrium can be achieved under certain conditions, including inspection bodies in the banking system, the creation of necessary transparency and the proper treatment of criminals by government and regulatory bodies. So, by using alternative belief systems, applying different filters and paying attention to all sectors of the economy, new Nash equilibrium points can be achieved. Moreover, multi-stage facilities payment reduces the risk of corrupt contracts.

This paper sets out to analyze Nash Equilibrium and its possible encounter in Islamic Banking for the first time, utilizing a Bayesian Game-Theoretic framework. A major aspect of the research is the contribution to a better understanding of the role of transparency and government oversight in the implementation of Islamic banking regulatory standards.

The purpose of this study of this methodological abstraction is erected the nature of the well-being function as evaluative criterion. The well-being function (maslaha) evaluates the interrelationships between long-run investment (real sector), the corresponding financial instruments (financial sector) and the embedded socioeconomic variables and ethical values conveyed by extensive complementarities and participation in a systemic approach of unity of knowledge. Among the financing variables to be selected will be the transformation of debt-instruments into equity instruments. All financial instruments are to be transformed into a holistic participatory pooled portfolio.

The paper establishes the point that, the idea of long-run is appropriately that of a juncture of Islamic change during which the objective of well-being (maslaha) is evaluated (estimation leading to simulation) with long-run investment and Islamic financing instruments on the basis of the Islamic methodological worldview. This methodological worldview is premised on the ontological foundation of the episteme of organic unity of knowledge and the resulting world-system. The Qur’an refers to this foundation of knowledge as Tawhid. Tawhid is used in this paper to mean the Primal Ontological Law of Unity of Knowledge.

The most critical long-run investment program focused on is poverty alleviation and its equity-based financing instruments that reduce debt progressively to attain sustainable grassroots development with the ability to own, and the social capability to distribute resources and enable the grassroots. The corresponding interaction, integration and evolutionary dynamics of learning that emanate from the interrelationship of poverty alleviation as the focus of long-run investments and their attenuating financing instruments, along with the implications of inter-causal socioeconomic variables and the embedded episteme of unity of knowledge in the well-being function (maslaha). This paper is thus an abstracto-empirical contribution to the literature of Islamic finance, long-run investment and socioeconomic development with global significance.

The choice of long-run investment for poverty alleviation and the corresponding Islamic financing instruments are summarized by the following Tawhidi epistemic schema (an extractive picture). Upon this epistemic methodological worldview, the entire structure of well-being and sustainability of socioeconomic development lies.

The paper brings out many of the properties that ought to be the truly moral/ethical and thereby the conformable analytical nature of the model of financing and investment in a combination of short-, medium- and long-term mobilization of resources to attain levels of social well-being as the objective criterion. Empirical work is done to bring the objective criterion to an applied level and to critically examine the work in the same field being carried out by many other ones, including authors and institutions. The empirical work done here can be widely extended to the case of estimating of the maslaha function (well-being).

This paper carries an essentially moral and social perspective in its methodological orientation that is derived from the Islamic epistemological foundations of unity of knowledge (Tawhid) and applied to Islamic finance and investment theory with the well-being objective criterion.

This is an original paper that combines methodological abstraction with applied financing and investment perspectives. Such an abstracto-empirical approach has not been done in Islamic research writings.