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This study aims to examine the impact of religiosity on fashion knowledge, consumer-perceived value and patronage intention.

This study applied purposive sampling method. The population size used a minimum number of samples (100) in the WarpPLS analysis. The inferential statistical technique used is structural equation modeling. A tool for analyzing the structural models is the partial least square method.

Religiosity is a consumer belief in religion, which does not generate fashion knowledge so that high and low religiousness cannot increase or decrease fashion knowledge. Consumer confidence in their religion can increase consumer-perceived value of Muslim fashion products. It causes consumers to behave positively toward future behavioral intentions, that is, the patronage intention. Consumer religiosity is not the cause of patronage intention so that the high or low level of religiousness does not increase or decrease in the willingness of consumers to visit the store (or patronage intention). Fashion knowledge has a positive influence on consumer-perceived value. Consumer knowledge of fashion can increase the patronage of consumer intention toward Muslim fashion products. Fashion knowledge brings the knowledge to consumers in regard to Islamic law that regulates the prohibited and allowed actions, especially in wearing fashion. The high or low level of consumer-perceived value does not provide a cause for increase or decrease in the willingness of consumers to revisit the store (or patronage intention).

With regard to the relationship between religiosity and knowledge, it is found that there are still limited studies and differences in the sectors studied regarding the influence of religiosity and knowledge. To the best of the authors’ knowledge, the religiosity variable in influencing consumer-perceived value has not been used in previous studies. Religiosity is associated with consumer-perceived value expressed as originality in this study because the researcher has not found this relationship in the previous studies. Regarding the relationship between religiosity and store patronage intention, it is found that there are still different opinions in the research results on the effect of religiosity and store patronage intention. Concerning the relationship between knowledge and consumer-perceived value, it is found that there are still different opinions in the research results on the effect of knowledge and consumer-perceived value. The authors found no use of the knowledge variable in influencing store patronage intention in previous research studies. Knowledge associated with store patronage intention is expressed as the originality trait in this study because the researcher has not found this relationship in the previous studies. As for the relationship between consumer-perceived value and store patronage intention, it is found that there are still different opinions in the research results of the study regarding the influence of consumer-perceived value and store patronage intention.

The purpose of this study is to examine the contributing factors that affect consumer behaviour of Islamic home financing in Malaysia. The effects of perceived religiosity on property, perceived Islamic debt principle and perceived maqasid on homeownership on consumer behaviour are examined. Furthermore, the effects of perceived religiosity and consumer behaviour on religious satisfaction are also investigated.

Using the theory of Islamic consumer behaviour (TiCB) as a baseline theory identified from the literature, this study proposes a conceptual model of consumer behaviour of Islamic home financing in Malaysia. Data from the 205 usable questionnaires are analysed using partial least squares (PLS).

The PLS results suggest that perceived religiosity on property, perceived Islamic debt principle and perceived maqasid on homeownership are instrumental in determining consumer behaviour, thus revealing these factors as “Islamic factors” that represent the TiCB. Furthermore, the effect of consumer behaviour on religious satisfaction is also significant, implying that good behaviour makes people happier – seeking pleasure for doing well that is blessed and approved by Allah (S.W.T).

Two limitations are available for future studies. First, this study included only Malaysians in East Malaysia, suggesting that further testing of the proposed model should be conducted across different geographies to determine the generalisability of this study’s findings. Second, this study’s contributions are narrowed down to the factors examined. These limitations, however, provide directions for further future research.

The results provide directions to bank managers to effectively manage Islamic home financing services for the benefit of their customers. Islamic home financing products tend to be used by consumers if the patronage factors investigated are considered more profoundly.

This study examines the behaviour of consumers of Islamic home financing using the proposed framework derived from TiCB.

This study aims to explore the relationship between consumers’ religiosity, their perceived functional, individual and social value of luxury and their luxury purchase intention.

The proposed relationships were explored in an intercultural setting by using samples from two considerably different cultures, Saudi Arabia and India. The identified constructs were measured by adapting the established scales. Statistical tests including exploratory factor analysis, multi-group confirmatory factor analysis and covariance-based structural equation modeling were applied to test the conceptual model and research hypotheses.

The results show that religiosity is not found to be negatively related to luxury purchase intention in both samples. Moreover, it was found that the functional and social values produce positive mediating effects, whereas the individual values (materialism, hedonism) of luxury products negatively mediate the relationship between religiosity and consumer purchase intention.

This research suggests that a non-traditional strategy may be effective to market luxury goods to religious consumers such as suppressing the materialistic aspect to focus on the quality and functionality aspects of the products.

The role of luxury value perception as a mediator between religiosity and luxury purchase intentions has not been studied in the previous researches to the best of authors’ knowledge, and is therefore, the unique contribution of this study. This research addresses the gap in the existing body of knowledge by probing how religiosity effects perceptions of luxury value and resultant luxury purchase intention.

The purpose of this study is to describe the effect of religiosity on luxury and counterfeit purchase intentions and to determine the role of consumer ethics in the context of counterfeit purchase intention. The conceptual framework is based on Theory of Planned Behavior (TPB). In the context of counterfeit consumption, religiosity is proposed to be an added component to the theory, while ethical consumption is proposed to mediate the relationship between religiosity and counterfeit purchase intention. In the context of luxury consumption, religiosity is proposed to precede TPB components which then affect luxury purchase intention.

This is a descriptive study; this study uses a mixed-methods approach, where eight semi-structured in-depth interviews and 500 surveys were conducted and distributed to Egyptian luxury consumers.

The major results suggest that religiosity and ethical consumption negatively affect counterfeit purchase intention as proposed. The results also reveal that religiosity did not necessitate a negative attitude toward luxury consumption. Religiosity was found to have a positive effect on attitudes, subjective norms and perceived behavioral control. Only subjective norms had significant effect on luxury purchase intention in the research context.

This paper contributes to the TPB by adding religiosity to the theory components as well as integrating the theory of planned behavior with Consumer’s Ethics theory in the context of counterfeit consumption. The study is an attempt to compare between luxury and counterfeit purchase intention while considering the role of individual’s religiosity in these purchases.

This study aims to investigate the combinations of religiosity, cosmopolitanism and perceived destination image leading to satisfaction and loyalty amongst Muslim consumers within the Maldivian tourism and hospitality context.

Using fuzzy-set qualitative comparative analysis (fsQCA), this study reveals that diverse combinations of religiosity, cosmopolitanism and destination image dimensions stimulate satisfaction and loyalty in Muslim consumers.

Multiple recipes can be used to design compelling destinations that balance the desire for religiosity and cosmopolitanism characteristic of contemporary Muslim consumers. The results confirm the applicability of complexity theory in explaining Muslim consumer behaviour within the Islamic destination context.

Several implications for the hospitality and tourism industry are drawn from the results, with suggestions for future research provided. Each fsQCA recipe identifies distinct suggestions to shape the design of destination attributes and hospitality offerings to stimulate consumer satisfaction and loyalty.

Complexity theory was applied to assess the complex causal relationships among Muslim consumers’ religiosity, perceived destination image, cosmopolitanism, satisfaction and loyalty.

The studies which connect international marketing emotions with perceived service quality are scarce. The purpose of this paper is to fill this knowledge gap and take into account the consumers’ perceived animosity, religiosity, and ethnocentrism to connect these with perceived service quality and purchase intentions of US-based fast food brand chains currently operating in Pakistan.

The authors collected data by means of a self-administered questionnaire, distributed among 500 consumers, randomly selected, patronized the four US fast food brands, namely, McDonalds, KFC, Pizza Hut, and Subway in the city of Lahore in Pakistan. The data are analyzed by employing Structural equation modeling (SEM) based on AMOS 21.0 software.

Results of this study reveal that religiosity and ethnocentrism among Pakistani fast food consumers are low and do not influence the decision to purchase fast food brands. However, consumer emotions influence service quality perceptions – ultimately leading to purchase intentions.

The study generally adds to marketing and specifically to international food service marketing knowledge by eliciting the role of religiosity, animosity, and ethnocentrism to delineate service quality and purchase intentions. Furthermore, the external validity of PAKSERV scale and the context of Pakistan – a collectivist Muslim country are also the unique products of this study.

This study aims to examine the relationship between perceived risk and tourists’ trust. It also investigates the role of perceived value as a mediating variable on the link between perceived risk and trust. Moreover, the moderating role of religiosity on the link between perceived value and trust has also been highlighted.

The research population is all tourists who have visited West Sumatra Indonesia in the past two years. This research used a survey method using questionnaires and used purposive sampling as the sampling method. It collected 400 responses and after some preliminary tests, 352 usable responses have been analyzed. The authors used a covariance-based structural equation model using AMOS 24 as the data analysis tool.

This quantitative research found that perceived risk dimensions (health, environmental and financial risk) have significant impacts on perceived value. Perceived risk dimensions also have significant effects on trust except for health risk. It also found that perceived value has a significant impact on trust and finally, religiosity which has a significant moderating impact on the relationship between perceived value and trust.

This study is only one country study; hence, it has limited finding generalization. It needs to be expanded to other countries such as Southeast Asia countries. It only used three antecedents of trust, therefore, for future research; it might be extended to other antecedents such as cultural value, tourist efficacy and also some consequences of trust such as revisit intention and customer involvement. Finally, this is a cross-sectional study; hence, for future research, it might be expanded to a longitudinal study where the results are more generalized.

Trust will lead to tourist loyalty. Therefore, to establish trust, the managers need to provide the best services with pay attention to the tourist perceived risk. Moreover, it found that perceived risks will lead to tourists’ perceived value. Accordingly, to increase the tourist perceived value, the tourist destination managers have to minimize risk or uncertainty in the tourist destination such as environmental and health risk in the tourist destination. Finally, religiosity will strengthen the tourist trust, hence; the managers can attract and serve high religiosity tourists with Halal standard products and services.

This study has examined the relationship between perceived risk dimensions and perceived value which is not investigated in the previous studies. It also examined the mediating roles of perceived value on the link between perceived risk dimensions and trust. These mediating roles have not been addressed yet previously. Finally, it has also revealed a significant moderating effect of religiosity on the link between perceived value and trust which is neglected previously.

The cognitive processes through which religiosity and idealism affect ethical consumption have received little attention in prior research. This study aims to explore the influence of religiosity and idealism on ethical purchasing intention through moral obligation and perceived customer effectiveness (PCE).

The study analyses data from 149 Muslim participants in Saudi Arabia, using structural equation modelling.

The results reveal that religiosity leads to PCE but not to moral obligation and that idealism leads to both PCE and moral obligation. Mediation analysis indicated that PCE mediates the effect of both religiosity and idealism, although moral obligation only mediates the effect of idealism.

This research enriches the understanding of ethical consumption and contributes to the debate on how religiosity and idealism affect ethical consumption. It also has significant implications for theory and the development of sustainable marketing initiatives. Marketing campaigns and other promotional activities may focus on the interconnection between ethical purchase and the religious and ideology dimensions of consumers. Also, while formulating a communication strategy, it is necessary to emphasize the religious dimension of the sustainable use of the product.

Moral obligation and PCE have been shown as cognitive and psychological mechanisms explaining the links between religiosity or idealism and ethical purchasing behaviour.

The purpose of this study is to examine the determinants influencing low- and middle-income households in accepting the Islamic public-private housing co-operative model (IPHCM) as an alternative to contemporary affordable public housing models in Malaysia.

Using self-administrated questionnaires, data are collected from low- and middle-income households dwelling in Programme Perumahan Rakyat projects in Kuala Lumpur and the state of Selangor. The study used the theory of planned behaviour (TPB) and used the partial least squares technique to examine the proposed hypothesised relationships.

The findings of this study suggest that subjective norm and perceived consumer religiosity is the most influential determinants affecting the behavioural intention of low- and middle-income households in accepting the IPHCM model. Attitude had a significantly positive relationship with households’ behavioural intentions towards accepting the IPHCM model.

The findings of this study can serve as a guideline for policymakers to understand the behavioural intention of low- and middle-income households in accepting newly developed models in affordable public housing space.

Behavioural aspects regarding the acceptance of affordable public housing models in Malaysia have yet to be profoundly explored in the literature. This study has extended the TPB by incorporating perceived consumer religiosity, in the affordable public housing domain, to analyse its effects on households’ acceptance of the IPHCM model.

This study aims to develop and test a research model that explores the empirical relationship between consumer religiosity, brand love and consumer forgiveness. Its objective was to enhance our understanding of the mechanisms that can influence consumers to extend forgiveness to brands in the context of Islamic banking in Tanzania.

The study used a quantitative cross-sectional survey design to gather data from 399 respondents in the Dodoma and Dar-es-salaam regions of Tanzania. A structured questionnaire was used to collect the data, which were subsequently analyzed using structural equation modeling (SEM) with AMOS 21.

The study’s findings revealed that consumer forgiveness is influenced by the level of brand love at an individual level. Additionally, the findings indicate that in the context of Islamic banking, brand love is an emotional behavior that is influenced by the strength of religious beliefs, that is, consumer religiosity. Consequently, the findings highlighted the mediating role of brand love in the proposed relationship between consumer religiosity and consumer forgiveness.

The fact that Islamic banking is guided by Islamic laws (Sharia) and Islamic values means that competitiveness in this sector can be established by serving consumers who are well-versed in Islamic teachings and doctrines. Furthermore, customers who possess a strong understanding of Islamic teachings and doctrines can be an asset to Islamic banks, as they are less likely to switch banks due to service delivery issues.

This empirical study is one of the few attempts to explore the relationship between consumer religiosity, consumer forgiveness and brand love. It expands our understanding of consumer forgiveness by examining the influence of deontological norms (applying norms to assess Islamic banking practices) and teleological evaluation (evaluating Islamic banking practices based on the overall balance of right and wrong expected to occur).