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The purpose of this paper is to study suitable visualization techniques representing Qur'an history and atlas. It focuses on analyzing the effectiveness of the concept map and the hyperbolic tree visualization techniques.

The effectiveness is measured in the aspects of the task time to complete a search based on questions provided. The task time is predicted using a task analysis technique called keystroke level model – goal operator methods and selection rules (KLM-GOMS). It is suitable to produce the hypothesis of which visualization techniques are able to maneuver the users to complete the task goals in the shortest time. The scope presented is the histories and locations related to selected chapters in part 30 of the Qur'an.

Hyperbolic tree is more time effective compared with concept map visualization technique. Concept map visualization system has been voted as the most satisfying visualization technique even though the difference is only 1.3 seconds. The more important aspect for this analysis is the presentation of the information. Information should be presented clearly rather than hidden although the hidden function should be provided for users to use. However, both techniques are predicted to support conceptual understanding.

The focus of the analysis was data structure and how to get to the right nodes before retrieving the final output.

Assisting developers of Qur'anic systems therefore improves the effectiveness of users of Qur'anic system in finding information.

Analysis on visualization techniques in context Qur'an history and atlas using KLM-GOMS study in terms of locations that lead to the birth of various chapters in Qur'an is rarely being discussed. Previous studies focus on development and implementation of textual Qur'an systems while this study focuses on user analysis using techniques mentioned above.

This study aims to investigate the impact of ResearchGate (RG) scores on the scientific indicators of Qur’anic productions in Scopus.

This research is fundamental in method, created in a descriptive method and a scientometric approach. The statistical society includes 4,105 records produced by writers in the field of Qur’an during the time period of 2011–2020 indexed in the Scopus database. In this study, Pearson correlation coefficient test is used with aid of Excel and SPSS software.

Countries such as Malaysia, the USA and Indonesia, respectively, hold the highest number of scientific productions in the field of Qur’an. Iran holds the fourth place with a 544 record difference in comparison to Malaysia (866 documents). There is a positive and meaningful relation between measures of RG, readers, followers, citations and the H-index score regarding writers with received citations and the H-index score of scientific productions in the field of Qur’an in Scopus. However, no relation can be observed between the mentioned measures and indicators of the number of documents with cowriting.

Because of some authors not using the same name in their articles, it was not possible to access their profile in RG. For this reason, the information of these authors was not accessible in RG.

The activity of researchers in social networks will receive feedback from readers. This will result in more citations. Contrary to expectations, the research results showed that Iran does not have a good position in publishing Qur’anic works. Therefore, researchers should publish their findings in international journals.

Iranian writers should try to publish their scientific productions in international publications and also widely spread their content and research results across social networks to increase feedback and gain the attention of readers. This process leads to receiving reader feedback and publication of the Islamic teachings.

The relationship between the number of citations of Qur’anic works in Scopus and altmetric indicators in RG has not been investigated in previous researches. Therefore, this research is innovative in this field.

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.

This is a paper of methodological orientation. An attempt has been made to delineate the basic elements of a Qur'anic view of social reality as an integral part of the worldview of the Qur'an. The theoretical frame thus derived from the Qur'an is then shown to lay the foundation for a universal theory of social science. A theory of action based on the concept of the righteous actor is contrasted with a theory of action based on the concept of the rational actor, the former representing Homo‐Islamicus, the second representing Homo‐economicus. The theory of action suggested rests on the work of Imam al Shatibi on the purposes (magasid) of Shari'ah, which is shown to emanate logically from the Qur'anic view of social reality suggested by the author.

This study aims to clarify current thinking about Islamic leadership by returning to the original texts of Islam, the Qur'an and the hadith. These are analysed to identify foundational Islamic leadership prototypes, concepts and ideas. In so doing, the article provides original analysis of the foundations of Islamic leadership, so as to inform current debates about leadership in Islamic regions and communities.

The study consists of content analysis of the Qur'an and the hadith, to identify key concepts within these texts, concerning the nature of leadership. The methodological aim is to develop characterisations of Islamic leadership prototypes that are recognisable to practising Muslims today. In order to ensure this, the content analyses have been presented to academic seminar groups and conferences and refined through subsequent discussions.

Islamic leadership does not rely for its legitimacy upon traditional authority, but rather on rational-legal systems based on unity of purpose, acknowledgement of the one God, and the foundational example of Prophet Muhammad, whose referent and charismatic authority lives on in discussions of the sunnah and the hadith. It is thus vital to refine external or “etic” characterisations of Islamic leadership with an appreciation of leadership prototypes in the Qur'an, the sunnah and hadith.

The scope of this study is limited by the subject matter, the investigation of leadership prototypes in the Qur'an and the hadith. This means that the consideration of historically more recent Islamic thinking about leadership has been left to subsequent study.

Implications for subsequent researchers are the need for critical clarity in discussions of “Islamic” or “Muslim” leadership. Another significant implication comes with the recognition of the overwhelming importance of the Prophet Muhammad's life and sayings in laying the parameters for the subsequent Muslim discussions of leadership.

This is the first use of content analysis to examine the foundational leadership prototypes and concepts embedded in the Qur'an and the hadith, and thus to analyse the Prophet Muhammad as a referent and charismatic leader, whose life set the parameters for the subsequent understanding of Islamic leadership.

This paper aims to examine practical wisdom from the Islamic religion elaborating on how it pertains to the sustainability mind-set. The purpose is to assess whether the Islamic and sustainability mind-sets coincide and if so, how they do.

The first two chapters of the Holy Qur’an were divided into parts based on the divisions in the exegesis by Abu Bakr Al-Jaza’eri. Next, a qualitative content analysis of the main sustainability themes in these chapters was conducted. The first stage of the content analysis involved the collection of Qur’anic verses related to the sustainability concepts. Following that, inductive interpretive analysis was conducted in the second stage of the content analysis, where key sustainability lessons within the agreed upon Qur’anic verses were extracted.

The empirical study reported in this paper reveals 10 lessons from the examined Qur’anic text that pertain to the sustainability mind-set. Each of these lessons appears to foretell the wisdom behind the sustainability mind-set.

This study contributes to the literature on sustainability and Islam in two ways. First, the analysis results in key lessons relating to sustainability, the majority of which were not covered in existing literature. Second, the research takes a holistic approach to finding commonalities between the sustainability mind-set and the Islamic mind-set, instead of focusing on a specific aspect of sustainability such as the environment.

Currently, one of the most important dilemmas facing mankind is environmental degradation and natural resource shortage. The adoption of Green Banking practices has been identified as a solution to the growing environmental problems all over the world. However, an important issue being faced by both the conventional and Islamic banking industry is the creation of stakeholder engagement in Green Banking practices. The purpose of this paper is to propose the use of Islamic principles in developing an emotional attachment between Green Banking practices and the Muslim consumer market to facilitate Green Banking adoption.

Based on the theory of self-congruity, the authors have proposed a framework to analyze the congruity between Islamic principles and Green Banking. The argument is built on secondary data by identifying the Environmental, Social and Governance (ESG) dimensions of Green Banking and proving its congruence with teachings of the Holy Qur’an and Sunnah.

It is observed that the doctrine of Islam established for mankind 1,400 years ago consists of the same principles that are now being implemented in the shape of Green Banking. The dimensions of Green Banking are in line with Islamic teachings and, thus, can easily be adopted and marketed by banks, especially Islamic banks, targeting the Muslim consumers. The congruence of Green Banking with Islamic principles can play a major role in fostering the growth of this imperative ideology for the Green Muslim consumers. Islamic banks can market green products and services on the basis of religious congruity to the Muslim consumer market and create greater acceptability and loyalty.

The proposed model has not been empirically tested.

Limited research exists in the area of Green Banking adoption, especially in Muslim countries. Up until now, academic research has not been conducted on the congruity between the principles of Islam and Green Banking dimensions. This paper attempts to add to the unsaturated research area of Green Banking adoption by Islamic banks and how Islamic banks can gain a competitive advantage by building on the congruity between Green Banking and Islam.

Like many other authors, Briffault recognises the immense contribution of Muslims to civilisation and its influence on the European renaissance. Unlike most other authors, however, Briffault realises that such a contribution was stimulated, motivated and guided by a “new spirit.” Insufficient attention, however, has been given to the source and roots of this “new spirit,” which emerged suddenly and powerfully in the Seventh Century initially among the Arabs who were not known for any significant contribution to science and technology. Nor was the sandy, mostly arid Arabia known as a centre of learning and research.