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The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society.

The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle.

The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim.

Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

This study aims to elucidate the value creation process within a culturally diversified museum (CDM), which aims to achieve social inclusion, i.e. bridging the social divide between mainstream and minority communities, through the integration of CDM’s and visitors’ resources. Using service logic (SL) theory as the theoretical lens, we aim to unveil the CDM’s unique service provider and customer (visitor) resources, the corresponding resource integration process that explains value co-creation and co-destruction and the resultant value outcomes for social inclusion.

A case study of an Australian CDM is used, involving various qualitative data sources, including depth interviews, focus groups, visitor book content analysis, on-site observation and participation in the CDM’s events and forums.

The findings provide insights into the unique CDM and visitor resources that are integrated to achieve value outcomes that foster social inclusion. However, the results suggest that alongside value co-creation, co-destruction can unfold, causing a (mis)alignment with the aim of the CDM to bridge the social divide between mainstream and minority communities.

This study’s findings offer salient implications for CDMs and similar service providers that enables social inclusion and policymakers.

This study contributes to the service domain by highlighting the importance of the alignment between provider and customer resources to co-create value within a culturally diversified context. That is, CDMs can learn from the misalignment of their resources and those of their visitors to improve their resource offerings and achieve greater social inclusion outcomes in the future.

This paper aims to examine whether Muslim and non-Muslim consumers give different importance to green food consumption.

Data were analysed using means comparison and multiple discriminant analysis across a sample of 700 students in a public higher learning institution in the Federal Territory of Labuan, Malaysia, using the convenience sampling technique.

Empirical results via multiple discriminant analysis discovered that imperative aspects such as specific needs, personal environmental values related to green food and governmental efforts strongly predict discrimination towards green food consumption among the non-Muslim consumers. Muslim consumers follow a strict diet that complies with religious dietary laws.

Understanding Muslim and non-Muslim consumers’ awareness of and intentions towards green food consumption is very important for any manager in the food industry or food market, as it is critical that the food they produce is safe, environmental and healthy. It is understood that Muslim consumers are very particular about food intake, as they can only consume food that complies with religious dietary laws.

The results of this study presented vital insights and enhanced the understanding of the role of religion and its influence on green food consumption in Asia.

This study aims to merge the world’s proven ways of housing finance, including musharakah mutanaqisah, housing cooperatives and real estate crowdfunding, to present an alternative housing unaffordability solution based on the Islamic finance principle. It is intended to reduce the burden of funding for both sides (consumers and developers) and create win–win chances for all stakeholders, including intermediaries. By moving away from debt financing and merging the features of crowdfunding and cooperative, it is hopeful that the burden of home ownership will no longer be the case.

This paper presents the opinions of potential Chinese homebuyers (minority Muslims and most non-Muslims) and a few industry experts toward the proposed model via a mixed research method.

According to the findings, the majority of respondents agreed with the proposed paradigm. Just concerned that China’s lack of community culture and trust could pose a major threat to implementation. However, this paper argues that Chinese local governments may perform pilot testing in places where Islamic culture is prevalent. Their unique community culture and fundamental understanding of Shariah law may affect the viability of the proposed model.

The proposed model would increase the applicability of Islamic finance as a way of protecting the social order of communities in the spirit of upholding justice and fairness. A new type of housing loan based on musharakah mutanaqisah may squeeze out the real estate bubble and provide stakeholders with a multidimensional investment channel. In particular, the study identifies the impact of Chinese Islamic financing on government and cultural needs. It presents possible challenges for implementing the proposed model in reality and helps bridge the gap between theory and practice.

This paper aims to explore marketing practices related to online halal maternity wear by examining the characteristics of halal maternity wear promoted to Muslim women (Muslimah) and how these differ between sponsoring websites.

A qualitative content analysis of 24 websites promoting halal maternity wear to pregnant customers was undertaken.

Several issues related to the availability and promotion of halal maternity wear online, particularly when addressing the needs of Western Muslim women, were found. Successful marketing solutions to the problems of halal maternity wear require solving a number of tensions arising at the intersections of the following distinctions: mahram versus non-mahram settings, crude versus stylish fashion and the normative perceptions of immodesty versus modesty.

Careful research and attention need to be taken before promoting and targeting products as appropriate for Muslimah maternity wear. Those brands that display the requisite skills and knowledge necessary to determine whether a product meets the needs of modesty, fashionability and local climate/weather conditions in their maternity lines have much to gain from the Muslimah maternity market.

The availability of maternity wear that makes Muslimah feel comfortable and satisfied with their appearance will contribute to a positive pregnancy body image. Positive pregnancy body image is associated with positive pre and postnatal infant attachment by the mother, which in turn leads to beneficial outcomes for mother and baby.

Research to date has focused on Islamic fashion in general, with a dearth of research on Islamic maternity wear. This paper addresses the gap by focusing on maternity wear and associated marketing practices, from the Islamic point of view.

The purpose of this research is to analyze the motivation behind the hijab behavior in a multicultural environment of Malaysia; it is a religious obligation or fashion behavior. In an analytic thinking of motivation in influencing women in wearing a hijab, learning from the social environment on religious obligation and fashion in hijab has been discussed.

Quantitative analysis has been conducted for 100 hijab-wearing female students in the University of Malaya.

The findings were tabulated and the outcomes proved that most of the women took the hijab as a religious obligation instead of fashion motivation. Muslim women are still taking on the religious obligation in styling up the hijab. Modification in the hijab can be accepted in Malaysia, but the substantial design to wear the hijab is an obligation.

This study exclusively discusses the hijab as fashion and religious obligation within the context of Malaysia.

The purpose of this study is to identify the determinants of the intended use of Islamic banking and financial services by US Muslims. It builds on the plethora of studies primarily conducted in Muslim-majority countries.

An extended theory of planned behavior model was tested using structural equation modeling. The hypothesized paths were positive attitude, positive subject norms, perceived behavioral control, greater Islamic religiosity and lower perceived cost of being Muslim. A sample size of n = 251 was analyzed.

The analysis showed that positive attitudes toward Islamic financial services were found to be statistically significant (p < 0.001), and its path was the strongest. The higher Muslim identification path was trending toward being statistically significant (p < 0.086). The analysis also showed that lower perceived cost of being Muslim path was statistically significant (p < 0.035), but in the opposite hypothesized direction. No support was found for the effect of positive subjective norms or perceived behavior control hypotheses.

The study was exploratory in nature and has limitations, including some discriminant validity problems.

The paper includes recommendations for US Islamic banking and financial services providers to develop more effective market segmentation and targeting, as well as integrated marketing communication strategies.

This paper fulfills a void in research on Islamic marketing in the West, particularly the USA, a country with a nominal Muslim population.

This study aims to discuss the influence of Islamic brand attitude, Islamic brand knowledge and Islamic brand health advantages over the consumption behaviour towards Islamic brands among non-Muslims and tests the subjective norm (Muslim friends and family members) moderating role.

The model was tested by adopting the PLS-SEM testing methodology after collecting data by using the convenient sampling technique. Total 497 responses were used for data analysis.

The findings indicated that the non-Muslims of Thailand are influenced by the Islamic brand knowledge and Islamic brand health advantages.

This work examines the non-Muslims who are buying an Islamic brand, and they are the consumers and users of it.

These results guide future researchers and organisations to strategies accordingly to motivate non-Muslim consumers towards the Islamic brands.

The research presents the construction of a model for understanding Islamic brand attitudes plus its components and as well as the moderating role of subjective norm between Islamic brand attitudes and consumption behaviours of non-Muslims of Thailand towards Islamic brand.

The demand for halal products is growing and attracting the attention of producers. In recent years, the importance of halal logo and popularity of halal products has increased. The purpose of this paper was to identify the behavioral intentions among people of different religion in respect of purchasing products bearing halal logo (halal logo products) at convenience stores in Hatyai. 7-Eleven store chain was targeted to collect data in this research because it serves people of different religions.

The conceptual model adopted for this research work was the theory of reasoned action (TRA). The response of consumers was collected through a structured survey, using the convenience sampling technique. A total of 215 respondents submitted their responses, consisting of 92.8 per cent local respondents and 8.2 per cent international respondents. The purposive sample technique was used to select the locations for collecting data, who was purchasing items from 7-Eleven stores and lives in Hatyai.

The findings indicate that Muslims strictly follow the halal logo and their attitude is positive in selecting halal logo products. The influence of their subjective norms is stronger because of their families and culture, as they are Muslim which influence their intentions. For non-Muslims, there is no obligation requiring them to select halal logo products, but even so, around 80 per cent of non-Muslims showed a positive attitude toward the halal logo, 54 per cent showed were interest and indicated that they may select products with halal logo in future.

This study was conducted in Hatyai and the results were based on three independent variables, namely, attitude, subjective norms and intention, with religion as the demographic variable. The findings offer an insight into the importance of the halal logo for different religions at convenience stores in Hatyai.

This study is initially beneficial for 7-Eleven stores, other convenience stores, businesses and halal institutes. It offers an insight into the importance of the halal logo and the motives of consumers in choosing halal logo products.

This paper seeks to explicate consumers’ intentions to buy halal logo products in convenience stores.