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In the present era, the achievement of employee Islamic performance has become a significant challenge for organizations. The purpose of the study is to examine the effect of Islamic leadership on employee Islamic performance directly and indirectly by bridging the connections between employees’ Islamic organizational values, Islamic organizational culture, and Islamic work motivation among the employees of Egyptian banks.

The authors used quantitative methods in this study and based its findings on the data received from 312 respondents in response to a questionnaire.

By using SmartPLS 4, this study’s findings demonstrate that Islamic leadership has a positive and significant effect on Islamic organizational values, culture, employee Islamic performance and work motivation. While Islamic organizational values and Islamic organizational culture do not significantly impact employee Islamic performance, Islamic work motivation is a significant predictor of employee Islamic performance. On the one hand, Islamic organizational values and Islamic organizational culture do not mediate the relationship between Islamic leadership and employee Islamic performance. On the other hand, Islamic work motivation is a mediating variable that significantly develops the relationship between Islamic leadership and employee Islamic performance.

The study’s findings support policymakers and human resource management practitioners to develop plans and strategies which enhance the Islamic performance of organizations’ employees. In addition, this study’s findings provide insights for researchers and academicians in developing Islamic leadership within their organizations so that they operate by Islamic values and codes.

Finally, by offering an integrated model of Islamic leadership, Islamic organizational values, Islamic organizational culture and employee Islamic performance, this study’s findings fill the gaps in the context of bank employees in a developing country, namely, Egypt.

The purpose of this study is to explore a consumption values model for Islamic mobile banking acceptance and to identify any differences in perceived consumption values between Muslims and non-Muslims towards the use of Islamic mobile banking services.

Using an online survey method, a sample of 183 was collected and the partial least squares (PLS) method was used to evaluate the model and validate hypothesis, as it is ideal for assessing both the psychometric properties of all scales and, subsequently, to test the structural relationships proposed in the model.

Empirical results via the PLS method demonstrates that the result satisfactorily explains the adoption of Islamic mobile banking and further demonstrates the use of the consumption values model as an alternate approach for technology adoption. The consumption values model approach appears to have a stronger fit for Muslims than non-Muslims with 66.6 per cent of the variance explained and a goodness-of-fit index of 0.724. The conditional factors are important in the non-Muslims compared to Muslims. Muslims seem to value emotional factors more than non-Muslims.

The current research findings represent mainly university students with some exposure to Islamic mobile banking experience and familiarity with mobile technology. Indeed, the samples were taken from Malaysia, an Islamic country that has a diverse ethnic and cultural background. Hence, the result may not apply to other Islamic countries, e.g. Arabic countries due to the cultural background differences. Future researchers could overcome the limits of generalisability by increasing sample coverage.

This research finding is useful as the comparison is made between Muslim and non-Muslim consumers which help practitioners and researchers to better understand the different adoption characteristics and advance insights on how to promote such a technological service for everyday banking needs especially to different segments of the community. In developing Islamic mobile banking interactions, designers should look beyond the system’s ease of use and take advantage of the different consumption values to include personalisation in the service design through automatically recognising Muslim customers and non-Muslim customers during system use.

The study contributed to the theory of consumption values model in technology adoption and demonstrated the model is capable of explaining the functional, emotional, epistemic, conditional and social values on consumers in their adoption intention. This research provides empirical findings not reported in previous studies due to the overly represented technology acceptance model approach.

The research aims to classify halal hotels based on Islamic values as embodied in both physical and non-physical attributes.

This study explores the perceived values of business owners of the halal hotels.

Perceptions of hotel owners are divided into three types: those who view the value of halal hotel only in terms of branding and attracting consumers; those who consider the ideology behind halal hotels based on strong Islamic values; and those who avoid halal branding but implement Islamic values in their hotels. For the hotel industry, halal certification is not a priority because a minimum effort at implementing halal standards can already attract Muslim customers. This case is especially true for countries where Muslims make up the majority of the population.

This study was limited to a case study in Bandung and Bangkok as a representative of halal tourism in Asia. Hence, it could be extended by conducting comparative studies with other cities in Association of South East Asian Nation which already declare to develop halal tourism.

The findings of this research show that there is a large variety of halal hotel products, depending on the Islamic values upheld, which is causing difficulties for the government in creating standards. Then the result can help inform the government in establishing the strategic framework of halal tourism development, more particularly in the formulation of policy for industrial actors.

The findings contribute to the concept of product-centered business, in which it is generally assumed that industrial actors are frequently focused on the mere label of “halal” and ignore the true values. However, the research shows that some industrial actors put Islamic values first instead of the mere halal label, and another case shows that some of them implement Islamic values in their business but avoid halal branding. This empirical evidence shows that in halal hotels, the concept of product-centered is not always proper. The quality of halal hotel products depends on the Islamic value of the owner, not always influenced by business imperatives.

The purpose of this paper is to investigate how religious values of Islamic banking users influence their active social media engagement behavior (SMEB), when exposed to online brand related-content.

The method used for data collection was an online self-administered questionnaire. A total of 448 valid responses were obtained from Islamic banks customers, who are members of at least one online brand community (OBC) on Facebook. Responses were analyzed and processed by means of structural equation modeling.

The results of the online survey reveal that religious values have a positive influence on the active SMEB in terms of contributing (like and/or share) and creating (posting positive comments) of brand related-contents via Facebook OBC. Religious values play a key role in encouraging Islamic banks’ customers to share and forward posts, advertisements and/or contents. Furthermore, religious values encourage customers to forward contents that comply with their religious values and beliefs and are also compatible with the Islamic rules of Shari’ah.

The findings of this study suggest that religious values are likely to impact customer behavior when consuming, liking, sharing and commenting on the online contents generated by Islamic banks. Given the fact that Islamic religious values are universal and persistent, there is a potential for long-term benefits for those Islamic banks that identify profitable religious consumer segments within the domestic and global markets as well as to promote and enhance active SMEB in terms of number of positive comments, likes and shares of brand-related contents.

The study aims to examine the effect of Islamic values on the extent of voluntary corporate governance (CG) disclosure. In addition, the authors investigate the effect of traditional ownership structure and CG mechanisms on the extent of voluntary CG disclosure.

The authors distinctively construct Islamic values and voluntary CG disclosure indices using a sample of 75 Saudi-listed firms over a seven-year period in conducting multivariate regressions of the effect of Islamic values on the extent of voluntary CG disclosure. The analyses are robust to controlling for firm-level characteristics, fixed-effects, endogeneities and alternative measures.

The authors find that corporations that depict greater commitment towards incorporating Islamic values into their operations through high Islamic values disclosure index score engage in higher voluntary CG disclosures than those that are not. Additionally, the authors find that audit firm size, board size, government ownership, institutional ownership and the presence of a CG committee are positively associated with the level of voluntary CG disclosure, whereas block ownership is negatively associated with the extent of voluntary CG disclosure.

The study has clear practical implications for future research, practice and broader society by demonstrating empirically that corporations that voluntarily incorporate Islamic values into their operations are more likely to be transparent about their CG practices and thereby providing new crucial insights on the effect of Islamic values on voluntary CG compliance and disclosure.

This is the first empirical attempt at explicitly examining the effect of Islamic values on the extent of voluntary CG disclosure. The authors also offer evidence on the effect of traditional CG and ownership structures on the extent of voluntary CG disclosure.

Prior research has investigated the development of Islamic communities. The authors contribute to this line of research by analyzing the effects of Islamic values and Islamic religious practices on entrepreneurship intentions in Islamic communities. Using theory of planned behavior as a theoretical lens, they also take into account that the relationship between religion and entrepreneurial intentions can be mediated by individual’s attitude toward entrepreneurship.

The authors analyze primary data obtained from a sample of 1,895 Pakistani university students. They also use structural equation modeling to perform a nuanced assessment of the relationship between Islamic values and practices and entrepreneurship intentions and to account for mediating effects.

The results show that both Islamic values and Islamic practices positively influence entrepreneurship intentions. Both effects are mediated by the attitude toward entrepreneurship.

The authors contribute to prior research on entrepreneurship in Islamic communities by applying a more fine-grained approach to capture the link between religion and entrepreneurship. Further, they contribute to the literature on entrepreneurship intentions by showing that the influence of religion on entrepreneurship intentions is mainly due to religious values and practices, which shape the attitude toward entrepreneurship and thereby influence entrepreneurship intentions in religious communities.

Throughout the extant studies on Islamic work values, many variations in the concept of Islamic work values were found. This has created some confusions and misunderstandings on what is the core of Islamic work values that is highly emphasized by Islam. The unanimity of Islamic work values is fundamental to Islamic organizations, and businesses in particular, as it indicates ethical, effectiveness and religious reputations of the organizations. This paper aims to identify the core Islamic work values based on Islamic legal texts (the Qur‘an and the Hadith as the two main Islamic sources), the writings of Islamic scholars and then to have experts verify whether or not the identified work values are core Islamic work values.

The paper used a qualitative approach where Islamic legal texts (the Qur’an and the Hadith) as well as the writing of Islamic scholars were used as a main reference to identify the core Islamic work values. These identified core Islamic work values were later verified by the muftīs. The verification assessment involved six muftīs from Malaysia.

The final result revealed that 14 core Islamic work values have been verified by the muftīs. These 14 considered core Islamic work values are essential work values of Islam which are important to achieve effective work performance.

The findings presented are useful for managers and employees in Islamic organizations to decide on what Islamic work values that should be given more precedence and to be practised in their organizations.

This is a novel study that combines two approaches, the Islamic legal texts and muftīs verification regarding the work values obtained that can be accepted as the core Islamic work values. Therefore, these findings can be a guide for many future studies in the area of Islamic work values.

Stimulating new business creating has been a decisive issue and the Indonesian Government is responding to this issue by providing entrepreneurship programs for Islamic students. This study aims to examine the impact of Islamic values and entrepreneurship education to predict Islamic students’ intention for business, as well as investigates the mediating role of entrepreneurial inspiration and attitudes.

The study estimates primary data obtained from a sample of 381 Islamic boarding students in a selected area in Indonesia who incorporated entrepreneurial education and practices. In addition, structural equation modeling has been incorporated to answer the hypotheses raised in the research.

The findings strengthen the study of the influence of Islamic values that affects both directly and through inspiration and motivation on students’ entrepreneurial intentions. Additionally, it found the direct and indirect influences of entrepreneurship education on intentions for entrepreneurship through inspiration and motivation.

This study has been cramped to draw a limited geographical area in Indonesia and the research’s implication is used for relevant themes in Islamic entrepreneurship.

The findings of this research give insights to promote students’ entrepreneurial intention from Islamic schools.

The findings of this study offer a broader knowledge to enhance entrepreneurs through economic education in Islamic boarding schools.

These results provide insights into the important effects of Islamic values, particularly in the context of Islamic boarding schools. The findings suggest that Islamic values be an important contextual factor for Islamic boarding school students’ entrepreneurial intentions.

The rapid development of Muslim travelers traveling to halal destinations stimulated this study to elucidate revisit intention based on the fundamental aspects of Muslim behavior, namely, Islamic belief and practice. First, the purpose of this study is to shed light on how Islamic belief affects the Islamic practice of Muslim travelers. Second, it verifies the effects of Islamic practice on halal destination attributes and destination attractiveness. Third, this study also identifies halal destination attributes that affect destination attractiveness, functional value and emotional value. Fourth, it further explores the effects of destination attractiveness on both functional value and emotional value. Finally, this study examines how both functional value and emotional value affect revisit intention.

The respondents of this study are Muslim travelers who visited one of the four favorite halal destinations in Indonesia from 2019 to 2020. Using purposive sampling methods, this study successfully collected responses from 317 respondents, and then the data were analyzed using structural equation modeling.

The results of this study demonstrate, first, Islamic belief positively and significantly affects Islamic practice. Second, Islamic practice positively and significantly impacts halal destination attributes and destination attractiveness. Third, halal destination attributes positively and significantly affect destination attractiveness, as well as both functional value and emotional value. Fourth, destination attractiveness positively and significantly impacts both functional value and emotional value. Finally, this study that found only emotional value positively and significantly impacts revisit intention, while functional value does not successfully increase revisit intention.

This study contributes to the crucial aspects of Muslim travelers’ behavior based on the fundamental of Islamic teaching include Islamic belief and practice. Moreover, this framework also contributes to the explain Muslim travelers revisit intention to halal destination using the means-ends theory.

Many non-Islamic countries are approaching halal tourism as the tourism strategy. However, studies examining Muslims’ attitudes and intentions to visit non-Islamic countries remain scarce. The purpose of this study is to test what factors influence Muslims’ intention to visit non-Islamic countries by considering their perception of halal risk and Islamic value of non-Islamic country destinations.

By distributing questionnaires to Muslim respondents, in total, this study collected 436 respondents. The hypotheses are tested using a structural equation modeling approach.

Results revealed that religiosity significantly affects perceived risk, but it does not have an effect on perceived Islamic values and attitude. It is also found that Muslims’ intention to visit non-Islamic countries are mainly influenced by their attitudes. Perceived halal risk and Islamic value strongly affected their attitudes toward non-Islamic countries. Interestingly, the results show that Muslims’ intention to visit non-Islamic countries is not directly influenced by perceived halal risk and Islamic value but indirectly through attitudes.

The equal distribution of respondents becomes the main challenge to achieve. It cannot be controlled by researchers. Thus, the disproportionate respondents’ distribution in terms of age, gender, occupation and, most importantly, the country selection becomes the limitation of this study.

This study contributes to the literature by evaluating perceived Islamic value and perceived halal risks in influencing Muslims’ intention to visit non-Islamic country destinations.