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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.

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.

The purpose of this paper is to investigate how employees’ Islamic work ethic might enhance their propensity to help their coworkers on a voluntary basis, as well as how this relationship might be invigorated by despotic leadership. It also considers how the invigorating role of despotic leadership might depend on employees’ gender.

Survey data were collected from employees and their supervisors in Pakistani organizations.

Islamic work values relate positively to helping behaviors, and this relationship is stronger when employees experience despotic leadership, because their values motivate them to protect their colleagues against the hardships created by such leadership. This triggering role of despotic leadership is particularly strong among female employees.

For organizations, the results demonstrate that Islamic work values may be important for creating a culture that promotes collegiality, to a greater extent when employees believe that their leaders act as despots who exploit their followers for personal gain.

This study elaborates how employees’ Islamic work ethic influences the likelihood that they help their coworkers, particularly in work contexts marked by stress-inducing leadership.

This paper aims to examine the relationships between Islamic work ethic, deviant organizational behaviours and person-organization fit within the context of the hotels.

A survey was conducted with the participation of 243 employees working at five-star hotels operating in Marmaris, which is one of the popular destinations that attracts the most tourists in Turkey. The data obtained from the research is tested by implementing confirmatory factor analysis and structural equation modelling.

The results revealed that Islamic work ethic was negatively related to deviant organizational behaviour but positively related to person organization fit. On the other hand, no significant relationship was found between deviant organizational behaviour and person-organization fit.

This study presents to hotels practical and theoretical applications about employee behaviours and management practices.

This paper debates the Islamic perspective on the work ethics employed in an organization. It aims to discuss the issues of assumptions involving the Islamic Work Ethic (IWE). Therefore, this paper addresses the gap in the management literature and suggests a group of dimensions from fundamentals of Islam.

The paper reviews the foundations of IWE and investigates various empirical studies conducted in several countries. Then, briefly presents a short historical and conceptual review of the work ethic construct, suggests a general conceptual definition of work ethic, and offers multidimensional model including a series of constructs which can enable researchers to evaluate and measure work ethic in Islamic societies.

The study reveals that there is an evidence of ethics formulation depending on Islamic literature which constructs Islamic values for work. This paper proposes new perspective about the right ethics of work in Islam. Further, multidimensional model including 18 dimensions has been developed to evaluate work ethic in Islamic societies.

This field needs to reconsider the constructs of IWEs where it is far from reflecting Islamic theory. This paper presents new dimensions which can be utilized to enrich this area.

This is one of the few attempts to suggest the appropriate constructs of IWE in the management literature. It provides 18 elements responsible and have the promise to strengthen individual transparency and morally which eventually enhance economic progress in Islamic world.

The purpose of this paper is to highlight the underlying values of Islamic work ethic (IWE) that distinguish it from other ethical perspectives such as Protestant work ethic (PWE), Hindu work ethic (HWE) and/or Buddhist work ethic (BWE).

The present study utilized the critical review approach to answer the research questions. In this regard, guidance was sought from the Holy Quran and Sunnah to understand the Islamic ordainments pertaining to IWE. Moreover, articles related to different ethical systems are exhaustively reviewed.

Based on the literature review pertaining to the different ethical systems, this study highlights five specific distinguishing values and behavior: emphasis on halal and haram, emphasis on the purity of intention, seeking of employment, the nature of employer–employee relationship and dealing with sexual harassment.

Multinational and local organizations are strongly recommended to comprehend and grasp different ethical background of their employees to meet and satisfy their physical and spiritual needs. As a result, it may enhance and boost the effectiveness, efficiency and productivity of the organizations.

This study has its merits in term of identifying the distinguishing aspects of IWE from other ethical systems. There is a paucity of research that examines these differentiating values. Therefore, the research question “what are the underlying factors that differentiate IWE from PWE, HWE and/or BWE?” is still unanswered. The present research is an attempt to answer this question. The findings of this study will enable the researchers to come out with a comprehensive and complete definition of IWE construct. Moreover, it will be useful to refine the existing IWE scale by emphasizing the distinguishing aspects of the construct.

The purpose of this paper is to investigate the extent to which individual characteristics, which are gender, religious (Islamic) work value, and organization level (students and staff), are related to attitudes toward computer use ethics. This investigation is conducted in an academic setting in Malaysia, among those subscribing to the same religious value.

The research used a cross‐sectional survey approach in an attempt to achieve the objective. A total of 550 responses were collected from academic staff and students in an institution of higher learning in Malaysia. Respondents were given several scenarios of ethical behavior to rate their attitudinal directions in computer work ethic. Their perceptions would indicate whether they are inclined towards ethical or unethical types of computer use behaviors based on the action in the scenarios.

The findings indicate that individual characteristics consisting of individuals’ value for Islamic work ethics and level in the organizational hierarchy are linked to attitudes toward ethical computer use. However, there was no support to suggest that attitudes toward ethical computer use are related to gender.

This exploratory study may spark more investigation into the area of computer ethics, which is in need of more research. This study also contributes significantly in confirming findings in similar research on individual characteristics and ethics in computer use, and in providing a methodological approach for measuring the construct of ethical computer use attitude and personal ethical work values by using behavioral scenario measures.

This research should contribute significantly in the area of Business Ethics and Management Information Systems courses for both undergraduate and postgraduate business programs. The fact that individual characteristics contribute significantly in the ethical use of computers may lead to better insights into computer misuse and allow better preventive measures to be taken by organizations through Ethics and Management Information Systems curricula in business education.

The research provides a unique perspective of computer use ethics, which is not much covered in the literature. The measurement produced can be used as a research tool for more exploratory and explanatory research in computer use ethics, and as an evaluative tool for organizations in hiring the right personnel and providing training and motivation for more productive and ethical employees.

This study aims to determine the direct and indirect effects of Islamic spirituality on organizational citizenship behavior (OCB) Islamic perspective (OCBIP), identifying the role of spiritual and marketing strategy at work and organizational commitment to mediate the effect of Islamic spirituality on OCBIP.

The research population is all employees of Sidoarjo BRI Syari'ah Branch Office. Total sample involves 130 fulltime employees. Proportional random sampling technique is a selected technique. Data is collected directly from respondents. The analysis used in this study uses Partial Least Square.

The research results show that Islamic spirituality has no direct effect on OCBIP. Spiritual at work mediates the effect of Islamic spirituality on OCBIP; organizational commitment mediates the effect of Islamic spirituality on OCBIP.

The OCBIP variable is used as the originality in this study. Another finding in this research is the marketing strategy of sharia-based companies. There has not been a comprehensive examination of the influence of Islamic spirituality and marketing strategies on OCB with spirituality at work and organizational commitment as a mediating variable. This Islamic perspective is very important considering the majority of Indonesian citizens are Muslims.

The wave of revolutions referred to as the Arab Spring has significantly impacted organizations and contributed to market turbulence. Focusing on spiritual leadership and employee religious values as key determinants of organizational survival in Muslim-majority markets, this paper aims to provide a conceptual framework that can offset consequences of turbulence by leveraging employees’ spiritual foundations to provide a sense of optimism and collective thinking that is vital in times of uncertainty.

The paper reviews the state of turbulence post the Arab Spring and its impact on organizations. It discusses the literature on uncertainty and spiritual leadership, and draws from Islamic human resource literature to identify specific religious values engrained in the local culture.

A multi-staged conceptual model is presented that draws from Islamic principles of Sabr (perseverance), Tawakkul (reliance on God), Ihsan (excelling in work), Reda (acceptance of outcomes) and Al-Amal Al-Jemae’e (teamwork). The multi-staged model can help firms react effectively to turbulence while building their connection to their employee base in Muslim-majority markets.

The paper also advances theoretical work on organizational responses to turbulence, focusing on markets that have received significantly less scholarly attention. Drawing from local spiritual values in a part of the world where religious teachings influence both social and economic aspects of life is an untapped opportunity. It highlights an innovative and important application of religious values in a post-conflict context, and explores a conceptual model that is embedded in the local context rather than borrowing from Western-based models.

This study aims to propose a practical, virtue-centric model of leadership based on Islamic principles. The structure of the Islamic leadership construct is validated through confirmatory factor analysis. Its relationship with performance and organizational commitment is examined and the mediating role of organizational commitment is assessed.

Islamic leadership model is tested using confirmatory factor analysis with data collected from employees working in the services sector in Turkey. Relationships between Islamic leadership, organizational commitment and performance are examined through a path analysis.

The factor analysis results presented a good fit for the proposed Islamic leadership model, which consists of wisdom, religiosity, justice and kindness dimensions. Regarding path analysis, findings indicated a positive relationship between Islamic leadership and job performance. Moreover, organizational commitment partially mediated the relationship between Islamic leadership and job performance.

Previous studies on Islamic leadership contain a very little number of empirical models. This study proposes a valuable empirical model of Islamic leadership consisting of moral values, spirituality, ethics and wisdom. In addition, the proposed model is supported with empirical pieces of evidence. Evidence of the partial mediating role of organizational commitment between Islamic leadership and job performance is also revealed by the study.