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This study aims to revisit the practice of multiculturalism within the co-existence of halal food products in non-Muslim communities in Kupang, East Nusa Tenggara, Indonesia.

Data were collected through observations, interviews and documentation using a case study approach.

The important findings in the existing study indicate that social practice related to the acceptance and expression of non-Muslim communities towards halal products and certificates is integrated into the daily life of the people. It has contrasted with other regions in Indonesia where debates between cultural and structural aspects of halal product studies and certification prevail, often dominated by ego-sectoral interests and Islamic theology. Although Kupang’s predominantly non-Muslim population, the practice and model of halal products emerge with uniqueness within communal traditions and socio-cultural practices take precedence over structural factors.

The most significant contribution of this research lies in mutual understanding, interfaith dialogue and religiosity that have fused into social life, specially building social coexistence in halal products.

These findings contribute to policymakers to reformulate halal certification and products, which are not solely driven by the interests of the Muslim community.

This study presents a new synthetic theory about halal products, confirming a case study in Kupang where non-Muslim communities accepted halal products as a reflection of cultural and local customs. This acceptance has led to the development of a new identity without contradictions among business interests, ideologies, sectoral aspects, hygiene, health and structural state movements.

This study aims to explore the strengths, weaknesses, opportunities and threats (SWOT) of the Muslim-friendly homestay business in Malaysia to help identify and recommend practical strategies to capitalize on the strengths and potentials while overcoming the current shortcomings and threats.

The Muslim-friendly business owner and operators in Sabah, Malaysia, were the subject of a series of focus groups and expert opinion interviews. The data was transcribed, and then the variables were categorized into the four SWOT categories using content and thematic analysis. Meanwhile, threats, opportunities, weaknesses and strengths (TOWS) analysis is used to identify the best strategy alternatives.

The SWOT analysis identifies several strengths (e.g. diverse and unique Islamic culture and heritage [S1], iconic Islamic landmarks [S2], rich natural beauty [S3], well-established halal tourism industry [S4]); weaknesses (e.g. limited awareness [W1], limited infrastructure and facilities [W2], limited human resources and trained personnel [W3], lack of Islamic tourism products and experiences [W4]); opportunities (e.g. growing demand for Islamic tourism [O1], increasing disposable income [O2], potential for collaborations [O3], potential for partnerships [O4], potential for expanding Sabah’s halal tourism offerings [O5]); and threats (e.g. competition [T1], political instability [T2], economic downturns [T3] and environmental and social challenges [T4]).

This paper could serve as a guideline and supplementary information for stakeholders in the homestay industry to grasp their business environment better.

To the best of the authors’ knowledge, this is the first study of its type to blend SWOT and TOWS analysis with the sector of Muslim-friendly homestays. Hence, the findings might expand understanding of the Muslim-friendly homestays industry and aid businesses in penetrating this growing market.

The increased importance of sports and athlete brands highlights the need for athletes to pay attention to branding as it has positive impacts. As athletes, Muslim women have not succeeded in building their brands. This study aims to understand the branding challenges facing Muslim female athletes and how to overcome them.

These branding obstacles and guidelines were explored using qualitative methods – specifically semi-structured interviews with Muslim female athletes and focus groups with experts. Data were analysed using open and axial coding to identify the codes.

The study identifies three major obstacles to branding by Muslim female athletes. Self-related obstacles, such as knowledge of brand building, social media, personal pressure and a lack of role models, impact the brand-building decision. Social-related (family and society) and sport-related obstacles (participation as women and as Muslims) further complicate this task. Experts provide additional insights regarding these obstacles, suggesting strategies to overcome them.

The research focuses on athletes from one geographical area and has limitations associated with using qualitative methods.

The study suggests how self-, social- and sport-related obstacles are faced by athletes. It provides suggestions for federations, sports codes and other stakeholders to support athletes to overcome these barriers.

This study expands the understanding of the struggles Muslim women face in building their brands as part of an under-represented group.

A woman's nutritional status significantly determines her overall well-being. The authors critically examine the trends — including socioeconomic disparities — in undernutrition among Muslim women in India, a notably socio-economically disadvantaged group. The authors also investigate trends and variations across the dimensions of caste, place of residence (rural/urban), education, economic status and geographic regions.

The analysis leverages the nationally representative National Family Health Surveys (NFHS) of India conducted between 1998 and 2021. The authors examined poor–rich ratios, concentration indices, disparity ratios and predicted probabilities of being underweight (captured using Body Mass Index).

From 1998 to 2021, there has been a decline in undernutrition prevalence among Muslim women. However, stark socioeconomic variations persist. While the prevalence has decreased over time across all socioeconomic groups, disparities — both within and between groups — remain significant and, in many cases, have expanded. For certain socioeconomic subgroups (e.g. Muslim women with no formal education or those in the Central and Northeast regions), the disparity doubled between 1998 and 2021. In regions like the South, where undernutrition prevalence is low or has reduced, disparities remain significant and generally have increased.

To the authors’ knowledge, the study is the first to provide a comprehensive examination of the prevalence, trends and socioeconomic disparities in undernutrition among Muslim women in India over the past two decades.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-04-2023-0320

The purpose of this paper is to investigate a distinct set of characteristics that influence Muslim customers’ intentions to purchase Ar-Rahnu Islamic financing contract in Malaysia.

The study studied the impact of perceived value, perceived quality, perceived financial advantages, religious commitment and product knowledge on the purchase intention Ar-Rahnu Islamic financing contract using a quantitative research approach. A Google Form-based online survey was created and distributed through Twitter, Facebook and Instagram, among others. The survey data were analysed using structural equation modelling with a partial-least-square estimation property (PLS-SEM).

The study results suggested that Muslim customers in Malaysia had a greater propensity to buy Ar-Rahnu Islamic financing contract. Analysis of the data revealed that perceived value, perceived quality, perceived financial benefits and religious commitment had direct effects on the desire to buy Ar-Rahnu Islamic financing contract in Malaysia. In addition, the results reveal that religious commitment, perceived quality and perceived financial benefit are the top three important factors in explaining Ar-Rahnu Islamic financing contract buying intentions in this country.

Muslim customers may use Ar-Rahnu Islamic financing contract as a short-term credit alternative to enhance their financial standing. Ar-Rahnu Islamic financing contract generates a substantial quantity of credit demand and supply, which not only allows Muslim customers to adhere to Islamic standards but also contributes to the expansion of the economy. The result would aid and advise Ar-Rahnu finance resources and legislators in measuring the efficacy of the program in Malaysia, especially among Muslim customers.

Ar-Rahnu Islamic financing contract as a financing alternative has been explored extensively, but this study takes a whole new approach to the subject by looking at dimensions of perceived value, perceived quality and perceived financial benefit along with individual product knowledge and religious commitment. Consequently, this study will contribute to the understanding of how Muslim customers will respond to the Ar-Rahnu Islamic financing contract and will assist financial institutions in increasing the possibility that Muslim consumers would acquire Ar-Rahnu Islamic financing contract.

This study aims to examine the moderator effect of religiosity on the relationship between halal brand awareness and habit towards purchasing decisions of halal products.

The quantitative method is used in this study. Descriptive and statistical (multiple and moderated regression) analyses are employed to test the hypothesis according to the research model. The data is collected using a cross-sectional design from 197 respondents consisting of business owners in North Sumatera, Indonesia.

It is found that both halal brand awareness and habit have a positive and significant effect on the purchasing decision of halal products. Meanwhile, religiosity significantly acts as a moderating variable in the relationship between awareness and purchasing decisions, as well as habit and purchasing decisions.

This study revealed the important factor of religiosity as a moderating factor in purchase decisions of halal products. The government may need to collaborate with Islamic educational institutions to raise awareness of the halal concept and product awareness. It is assumed that individuals who know about the Islamic religion will have a higher degree of awareness of halal products compared to individuals with limited knowledge of Islam; thus, providers of Islamic education play a crucial role in raising the level of awareness of halal products. Schools may serve as catalysts for the dissemination of knowledge of halal products.

Developing halal product markets can be done by enhancing the religiosity level of consumers, one of them through attending formal or informal religious classes.

The paper aims to understand how state and non-state domestic terrorism impacts MNEs in foreign markets. Despite the burgeoning literature on terrorism within international business (IB), most research has focused on international terrorism, or terrorism generally. Consequently, there has been limited research examining how domestic or local based terrorism impacts foreign firms.

This is a conceptual paper.

Domestic terrorism is the most common form of terrorism in the world today and involves the state and non-state actors. Non-state domestic terrorism can be low intensity or high intensity. High intensity non-state-domestic terrorism typically involves regular and protracted political violence, along with inter-communal violence. This can expose MNEs to considerable operational, governance and legitimacy pressures.

The paper contributes to the gap in IB terrorism research with regards domestic or local based terrorism. Drawing on IB theory and critical terrorism research, the paper addresses the nature and impact of domestic terrorism within IB. The authors’ paper shows the operational, governance and legitimacy pressures of both state and non-state domestic terrorism for MNEs in host markets. While most IB scholars consider the threat of non-state terrorism for international firms, this study shows how domestic state terrorism benefits and constrains foreign firms.

This research aims to explore the significance of cooperative efforts in promoting financial participation to enhance the socio-economic empowerment of the rural Muslims.

The primary study with a structured questionnaire has been conducted taking a sample of 398 rural Muslim respondents from various rural regions of south India through proportionate stratified sampling techniques. Regression analysis, paired sample t-test and structural equation modelling (SEM) through statistical package for social sciences (SPSS) 26 & SPSS analysis of moment structures (AMOS) 23 software have been implemented to test the relationship.

The research outcome demonstrated a remarkable difference in the rural Muslim’s socio-economic conditions before and after availing the loans from cooperatives. Consequently, an extension of cooperative efforts widens the scope of financial participation which again has positively enhanced rural Muslim’s socio-economic empowerment.

This study will help various policymakers, academicians and communities to take necessary action for the upliftment of a particular community. The research further adds on to the existing research on the need and importance of cooperative efforts as an alternative finance for marginalised community in developing and emerging countries.

The result of this study is only confined to south India, posing a limitation for the study. Apart from the geographical restriction, the study solemnly covers the rural Muslim community extracting other sections of the society. Hence, for more generalisable pictures of the current results, further research is recommended from other stakeholders’ perspectives.

To better understand the characteristics of Indonesian Muslims, this study uses cluster analysis to group upper-middle-class Muslims based on psychographic variables related to participation in cash waqf for productive purposes.

This study used mixed methods to build and analyse the segmentation of upper-middle-class Muslims towards cash waqf and propose scenarios for a cash waqf model based on the findings.

This study identified six clusters for upper-middle-class Muslims related to the participation in cash waqf for productive purposes. All clusters show heterogeneous values of all factors. Although relatively few Muslims perform cash waqf for productive purposes, the high scores for the economic rational, family and community factors indicate great potential for the development of various cash waqf models for investment purposes. The next challenge will lie in reviewing the “one-fits-all strategy” in the development of program, education and socialisation. Based on the findings, this study proposes three scenarios of cash waqf participation: as wakif only (waqf donor), investor only (capital provider) and hybrid participation (waqf donor and capital provider).

The limitation of this study is the location and object of the sample are only Muslims in Indonesia who are categorised as upper-middle class in terms of their monthly income. Based on this study’s findings, other Muslim-majority countries worldwide have the potential to develop a cash waqf model that is integrated with financial instruments and involves the role of Islamic banking and other Islamic commercial institutions in future research development. Researchers can also attempt to include a simulation or experiment method to construct and validate the proposed cash waqf model based on this study’s findings and to explore other factors that have not been addressed.

The findings of this study can contribute as a foundation for the development of a cash waqf model and business-marketing strategy to increase the participation of upper-middle-class Muslims.

The findings of this study will support the acceleration of cash waqf collection for investment initiatives, which in turn will have a broader social and economic impact nationally.

To the best of the authors’ knowledge, this study constitutes the first attempt to specifically investigate upper-middle-class Muslim segmentation toward cash waqf participation for productive purposes. This study’s knowledge is helpful for various stakeholders such as academia, the Islamic banking industry, regulators and the Muslim community about customer segmentation to Islamic banking products and services related to cash waqf.

Previous studies have shown how the nature of businesses and the strategies pursued by their owners are affected by the personality traits of their owners. These personality traits can be formed in the early stages of life due to experiences and the surrounding context, where religion is a particularly important aspect of this context. This study aims to explore how religion affects entrepreneurial activities through the personality traits created.

This study uses interviews with 43 Muslim entrepreneurs in Scotland to examine the role played by religion. This ensures that the national institutional context is kept consistent but also allows an in-depth examination of relationships, which are likely to be interlinked and recursive.

The traits created influence the nature of the entrepreneurial activities undertaken with the potential to harm and support the entrepreneurial endeavours. It is the combination of personality traits that are formed which have the greatest effect. As such, it is found that Muslim entrepreneurs display less openness and creativity associated with new ideas, but this does not reflect risk aversion rather hard work in itself is valued, and patience combined with an external locus of control mean entrepreneurial behaviours are not altered to boost poorly performing business activities.

For Muslim entrepreneurs in Scotland, their traits explain why growth may not be a foremost consideration of these entrepreneurs rather they may value hard work and meeting the ideals of formal and informal institutions associated with religion. For those seeking to support minority groups through the promotion of entrepreneurship, either they must seek to overcome these ingrained traits or alter support to complement the different objectives held by Muslim entrepreneurs.