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This study aims to investigate how women social entrepreneurs in Indonesia use various behaviors to address challenges to their leadership authority created by socioreligious patriarchal norms in this Muslim society.

An exploratory study of six Muslim women social entrepreneurs was conducted using multiround, semistructured interviews in a contrast sample of three women who work with their husbands and three women who work without their husband’s involvement.

The study identifies a variety of leadership behaviors that women entrepreneurs use to mitigate the constraining impact of strong patriarchal religious gender norms. Observations revealed surprisingly effective micro adjustments often based on relationship-specific private negotiations between the entrepreneurs and their husbands.

Future research focused on the husbands’ perspectives and behaviors, as well as extensions to other patriarchal religions and societies, are encouraged.

Recognition of the crucial role of spousal relationships suggests the need for more holistic approaches to support women social entrepreneurship, e.g. by integrating husbands into related outreach programs.

Religious gender stereotypes such as the stronger altruistic orientation of women can help counteract, to a degree, Muslim patriarchal norms when women lead social enterprises. Leadership of social enterprises by women promises to promote more gender equality over time, even if associated private and relationship-specific accommodations are not intended to challenge religious gender norms.

This study contributes to emerging research on the crucial role of spousal relationships for women’s entrepreneurship and the impact of private micro arrangements between spouses to mitigate the constraining impact of Muslim gender norms. Muslim women entrepreneurs approved of the religious gender norms that constrained them, in contrast to the more “feminist” perspectives common in women entrepreneurs in more secular and Christianity-dominated western societies.

The purpose of this paper is to offer an historical perspective on Islamic modesty and discuss its implications for female employment in Muslim majority countries (MMCs).

First the paper explores the textual roots of modesty as enshrined in the Quran and the hadith and the historical and socio‐cultural contexts within which the concept was introduced and subsequently transformed. It then discusses implications of Islamic modesty for female employment in MMCs.

The paper argues that the originally protective provisions for women in the principal sources of Islam were gradually transformed in the subsequent periods into strict patriarchal institutions of female seclusion and gender segregation. This shift was incorporated into Islam by way of the exegesis of the Quran and other religious narratives, resulting in an extremely restrictive concept of female modesty.

The paper argues that in its current form the concept of Islamic modesty poses significant social, physical and emotional challenges for working women; unless these challenges are understood and addressed in their historical and socio‐cultural contexts, it will remain difficult to achieve gender equality at work in MMCs.

The orthodox (patriarchal) perspective on modesty does not grant women a role in a nation's economy, resulting in an inefficient utilisation of human resources. A possible way forward is to engage in critical reinterpretation of religion to reform gender relations in MMCs, including with respect to gender equality at work.

There has been relatively little research on Islam and gender equality in the context of employment. The usual radical feminist position is to view Islam and gender discrimination as intertwined, a union which would invariably result in female disadvantage in the workplace. This article contributes to this debate by offering an historical, socio‐cultural perspective on Islamic female modesty and considering its implications for female employment.

The purpose of this study is to identify and rank the enablers that promote female empowerment in the health-care sector in the United Arab Emirates (UAE).

This study uses the analytic hierarchy process (AHP) to rank the enablers that promote female empowerment in the health-care sector. The AHP model was developed with 7 criteria and 28 sub-criteria based on previous literature. Data were collected through interviews of 24 female Emirati medical professionals. The respondents were selected from UAE-based public and private health-care units. The data collected were interpreted, and a priority vector was assigned to each criterion and sub-criterion.

It is observed that organizational human resource policies, organizational culture and institutional factors take top priority under the main enablers, and training and development, ethical environment and institutional and legal systems were determined to be the three most important sub-enablers that promote female empowerment in the UAE health-care sector.

The major limitation of this study is that it is conducted only in the UAE. Similar studies should be carried out in other GCC (Gulf Cooperation Council) countries due to the governmental and cultural homogeneity. The study will help policymakers and health-care organizations in the GCC to adopt the best approaches that transform work cultures and realize the potential of investing in female and their contribution to the national economy.

Female empowerment has been a challenging task for the mainstream literature of gender advancement. This study is the first of its kind to propose an AHP model that ranks the enablers that promote female empowerment in the UAE health-care sector.

Online violence has been rampant in the past decade, intensifying the victims’ suffering owing to its rapid dissemination to vast audiences. This study aims to focus on online gender-based violence directed against young Bedouin women who have left their male-dominated home territory for academic studies. This study examined how the backlash against these students, intended to stop changes in traditional gender roles, is reflected in offensive TikTok videos.

This research is based on a qualitative-thematic analysis of 77 questionnaires and 30 semistructured in-depth interviews with first-year female Bedouin students aged 18–21 years.

The backlash was widespread, with young Bedouin men using offensive videos as “proof” that women have violated codes of honor and morality. The videos exhibited four types of gender-based violence: claims of immoral behavior, aggressive captions that take the footage out of context, allegations of immodest clothing and digital photo editing that produced fabricated results. Examining participants' reactions to the videos, this study revealed two patterns of response: passive acceptance of the situation and an active approach that included reaching out to powerful Bedouin men for solutions.

This research enriches the literature on online gender-based violence, particularly against women in traditional societies, and suggests practical steps: developing online media literacy in traditional societies, adopting a proactive approach and nurturing social self-competence in women who have been victims of online gender-based violence.

The aim of this paper is to explore how Arab Muslim women entrepreneurs construe success, their identity as successful and the influence of Islam on these construals in the country-specific context of Lebanon.

To achieve our aim, a qualitative interpretative methodology, drawing upon 25 in-depth, semi-structured interviews with Muslim women entrepreneurs was adopted.

Equipped with Islamic feminism, Arab women entrepreneurs experienced Islam as a malleable resource. Islam allowed them to construe success and their identity as successful at the juncture of their lived experiences as business owners, Muslims of good character and standing and Arab females. Ultimately, Islam unfolded as a dynamic religion that supports women's agency in a landscape dominated by deeply entrenched patriarchal societal and cultural norms and gender-based restrictions.

First, we contribute to research on the effect of Islam on entrepreneurship by demonstrating the influence of Islam on women's identity construction as successful and their construals of success. Second, we contribute to research on how entrepreneurs construe success beyond situating their construals of success in opposing camps of either objective or subjective success. Third, we contribute to research on identity construction and identity work by demonstrating how Muslim women entrepreneurs' identity as successful is construed at the intersection of their personal and social identities.

The aim of this paper is to examine gender role attitudes between Christian and Muslim college students towards 11 most heatedly debated cliches in Lebanon that concern equal access of men and women to political and social spheres including employment.

A three‐way MANOVA (gender by religion by class) was conducted on gender role items. Correlation of religiosity were performed between Christian and Muslim college students to explore associations between religiosity and gender role attitudes among respondents.

Main effects were found among respondents, with females consistently holding less gendered attitudes than males; hence attesting to the universality of gender role attitudinal differences. The gender by religion interaction showed that Christian respondents and Muslim females documented less “traditionally demarcated” gender roles in social and public domains than Muslim males. Furthermore, class appeared to be a weak predictor of gender beliefs compared to the impact gender and religion had on gender role attitudes. Finally, correlation results showed that religiosity was associated with traditional gender roles.

While the temptation is strong to generalize the attitudes of college students to the general public in Lebanon, the present study recognizes that its findings are only a mild reflection of gender role attitudes in Lebanon since it was exclusively limited to college students.

Comparing gender role attitudes between Lebanese Muslim and Christian college students is of particular importance to academics, public citizens and policymakers interested in the removal of gender inequalities.

Scarcely any research in the Arab World compared gender role attitudes among Arabs, particularly between Christian and Muslim samples.

Multiple dimensions influencing women's status in the Middle East and North Africa (MENA) region – factoring in socio-demographic, economic, and political forces are discussed in this paper. Process of modernization has been complicated by a strong patriarchal culture, the overlap of religion and government, and the absence of a diversified economy along with presence of wealth producing oil resources. Religious ideology, cultural beliefs, and traditional principles, however, cannot be argued as the only reason for women's status lagging behind in these countries. The paper aims to discuss these issues.

Six diverse MENA countries – Iran, Libya, Tunisia, Saudi Arabia, United Arab Emirates, and Yemen – that differ from one another with respect to geography, economy, demographics, modernization characteristics and cultural history are examined for comparative reasons.

Even though Islam is commonly portrayed as the main factor controlling women's lives and opportunities in MENA, the analysis shows that there are other significant processes at work. To date, women's higher level of educational attainment and unusually swift fertility decline in the MENA region deviates from the expectation that predicts a strong positive correlation between these demographic factors and increased women's social status and higher social mobility.

This conceptual paper demystifies the connection between women's social status and empowerment in the MENA region and its connection to economic development, employment opportunities, and political stability.

This study seeks to offer a contextual, multilevel perspective on the impact of patriarchal culture and Islamic faith on issues facing women holding leadership positions in a Middle Eastern context.

Data were collected through 25 in-depth qualitative interviews along with open-ended questions in a paper-based survey. In view of the authors' research objectives, the authors purposively recruited participants who were identified as Muslim scholars (academics) and clerics (practitioners).

While the study challenges the prevailing stereotype that Islam holds women leaders back by referring to Islamic teachings that support gender equality, it also highlights the adverse impact of gender discriminatory misinterpretations of Islam for women leaders. The study identifies three interconnected, multilevel factors that lead to misinterpretations of Islamic teachings, i.e. (1) cultural factors (macro level – i.e. patriarchal and tribal culture), (2) organizational factors (meso level – i.e. organizational policies) and (3) individual factors (micro level – i.e. interpretations and practices of religion).

This study contributes to the existing theory development of religion and women in leadership by presenting a novel model highlighting the interplay between religion, patriarchy and women in leadership.

The study recommends the application of a gender egalitarian system that enables full utilization of women's skills and capabilities by (1) reducing the discriminatory function of tribal culture and (2) identifying steps to reform inegalitarian gender practices in the Arab region.

The research is unique as it is the first time that a study has incorporated Muslim academic scholars' and clerics' views into gender and organization research. The study is thus contextually relevant and offers fresh multilevel insights on the interplay among religion, culture and gender.

For over 2000 years, Iran was dominated by different religions, and hence, religious texts constructed identity, status, and rights for women. After the Islamic Revolution in 1979, Islamists attacked “Iranian identity,” and tried to replace it with the “Islamic identity,” fearing that Iranians could undermine the legitimacy of their Islamic identity. The purpose of this discursive psychological research is to find out the level of faith development and religious identity among a sample of Iranian women. Due to the Iranian distinct politics and its young population, the Iranian women’s movement is one of the most important movements in the Muslim world. Findings of my inquiry indicate that a contradiction has been imposed on Iranian women since the revolution. Religious beliefs and practices based on Islamic laws and identities that are enforced by the government generate a traditional atmosphere in the society. Consequently, some Iranian women believe in inevitable destiny and admit that anything that happens is God’s will. They believe that an ideal woman must act according to the cultural and religious norms and traditions. Such women strongly internalize these values and have become a source of control and restriction over the activities of other women. On the other hand, many women attempts to become Westernized (modern) women, far from religious beliefs. This qualitative research provides us with rich detailed data and information about a sample of participants, so any generalizations made from the findings must be applied cautiously.