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Although past research has looked into myriad consequences of workplace incivility, little attention has been paid to the effects of supervisor incivility (SI) on employees’ sense of vitality and their discretionary work effort (DWE). Moreover, the mechanisms that drive the harmful effects of SI remain largely unknown. The current study seeks to address these gaps in the literature. In particular, this study aims to examine how SI culminates in decreased DWE.

Adopting a cross-sectional survey design, data for this study were gathered from 151 employees of two large companies in the financial services sector of Pakistan. A number of analysis techniques (e.g. confirmatory factor analysis and bootstrapping) were used to analyze the data.

As predicted, SI was found to be negatively associated both with subordinates’ sense of vitality and DWE while vitality was found to be positively associated with DWE. Findings also indicated that one way in which SI negatively affects subordinates’ DWE is by decreasing their sense of vitality.

This study offers several useful implications for management practice in relation to preventing SI and mitigating its effects and bolstering employees’ sense of vitality.

To the best of the knowledge, this study is the first to unpack the relationship dynamics of SI, vitality and DWE, and to introduce a mechanism by which SI translates into reduced DWE.

While the performance consequences of workplace ostracism (WO) have been examined in many studies, relatively little is known about WO's relationship with work effort (WE), which is a vital part of the performance domain. Moreover, the literature is largely silent regarding how WO translates into reduced effort and when such effects are less likely. The purpose of the study is to bridge these gaps. Specifically, the paper examines the relationship between WO and WE, taking into account the mediating role of emotional exhaustion (EE) and the moderating role of work centrality (WC).

Data for the study came from an online survey of 310 full-time employees of service-sector organizations in Pakistan. The PROCESS macro, a robust computational tool for research models involving both mediating and moderating mechanisms, was used for analysis.

WO was found to be a risk factor for organizations in that it not only induces/aggravates strain in employees, but also hampers them in expending effort in given roles. Findings further highlight that the negative relationship between WO and WE is mediated by EE and moderated by WC.

Owing to the cross-sectional data and correlational research design, the study has limited power to make causal inferences about the relationships between the constructs (e.g. WO and WE). Further, the study is conducted in a collectivist culture where people are particularly sensitive to WO; it is, therefore, possible that the strength of relationships between the constructs might differ in individualistic cultures.

Apart from informing management practices in relation to minimizing the occurrence of WO, the study also offers valuable insights into how employees can protect themselves from the negative effects of WO.

The study is among the very few empirical works that simultaneously explicate how and when WO jeopardizes employees' WE.

This paper aims to examine the effects of taqwa (God-consciousness) and syukr (gratitude to God) on emotional intelligence (EI) in a Muslim population in Malaysia.

Structural equation modelling tool AMOS was used to test the study’s hypotheses. In total, data were sourced from 302 Muslim employees working in Malaysia's public and private sectors.

Taqwa and syukr positively influence EI, and people with taqwa and syukr demonstrate greater levels of self-emotional appraisal compared with other emotional appraisals. This study also shows that people with taqwa and syukr give increased priority to understanding and distinguishing positive and negative emotions because of their understanding of Islamic teachings. They also exhibit concern with knowing their emotions well before advising or responding to the emotions of others. This may increase their sense of empathy, thereby improving their emotional competency and EI.

The findings indicate that taqwa and syukr predispose Muslims to EI. This study applied the Qur’anic model of self-development, which connects the origin of emotion with the soul, thereby further enriching the literature on the subject. It also highlights the importance of taqwa and syukr to Muslim employees for achieving EI that is useful in creating a harmonious atmosphere in the workplace and prosperous relationships in society.

The purpose of this paper is to compare and contrast conventional management thought, its main features of leadership, and work motivation with those from an Islamic perspective. The paper fills in the literature gap that exists, despite the growing importance of a need for knowledge on management from an Islamic perspective.

This paper is conceptual in nature. Therefore, the method adopted is descriptive and approached using revealed knowledge sources, as well as knowledge from conventional management literature from the cultural school of management thought.

Leadership and motivational concepts in Islamic management are more comprehensive than the conventional theories. Islamic motivation frameworks also provide fundamentals for developing a strong Islamic leadership. Implications of these Islamic management concepts are not only confined to this materialistic world but also have connotation for subscribers of the belief of attaining eternal success in the hereafter.

The paper gives a better understanding and guidelines for managers of multinational corporations, especially those working in Muslim countries, in order to achieve their corporate objectives successfully.

Politics has three contingent aspects, viz. a role‐play, a Majestic Art and a human social science. We may talk of the first aspect as just politicking. The second aspect was delineated by Aristotle as an art of doing vis‐a‐vis the art of making: He meant by the former a behavioural art and by the latter a productive art; and the third aspect represents a comprehensive analytical study of human social behaviour.

Modern life is characterized by its hectic life-style, which invariably leads to high levels of stress having negative consequences for the mind-body. Thus, people are seeking for natural ways to achieve a sense of equilibrium and peace. Neuroscience has identified beneficial findings from contemplative practices like meditation, prayers and fasting. Within the Islamic framework, these practices were found to be beneficial for both the body and the mind. However, comparatively little research has been carried out on Islamic contemplative practices. Thus, there is a dire need to carry out further research, where the focus needs to be more on the inward aspects of Islam especially the contemplative practices.

The study took an integrated approach, whereby, objective experimental data from various sources were combined with the religious narratives from the Qur’an and the Hadiths or the practice of the Prophet in Islam. This was augmented by the subjective experiences of the participants of the study and all of these woven to present a case for Islamic contemplative practices.

Worship, be it Yogic, Buddhist and Islamic, seems to have positive mental and physical benefits for individuals. Much has been documented within the field of Yoga and Buddhist practices, and it is only recently that Islamic practices are beginning to be studied and are yielding similar results. It has been found that Islamic ritual prayers, fasting and meditation (dhikr) have an impact on the well-being of the worshipper. The communities of practice commonly known as “tariqas” and other religio-spiritual orders can serve as a vehicle to further these practices. This opens the door for more extensive research in this direction.

This study clearly indicates that Islamic practices have positive benefits; however, the number of studies are limited. Moreover, there are a whole system of practices as the contemplative tree in this paper points out, which needs more robust as well as longitudinal studies to outline more conclusive evidence to this effect.

Muslims have been looking at other traditions like Yoga and Buddhist meditation to find ways of improving their physical and mental health. This meta-study indicates that Islamic contemplative practices have positive benefits, and thus, there are a variety of practices like ritual prayers, fasting and meditation, which is found to demonstrate positive health benefits. Thus, it has direct practical reasons to pursue these practices and derive the innate benefits from them.

The data from the various neuroscience studies have demonstrated the neurological and physiological impact on individuals directly relating to worship. However, the studies on the Islamic ritual prayer (salat) cited in this study points out to its social implications, where congregational prayers was found to be more beneficial than the individual prayers. Thus, this indicates the social implications that collective worship can have. Further research is needed in terms of understanding the social impact on the various collective contemplative practices.

The originality of this literature review and analysis is bringing together the various strands of neuroscience and health data to demonstrate the positive impact of worship emanating from others faiths, while building a case for Islamic contemplative practices. This is further augmented by its integrated approach of weaving hard and soft data and synthesizing it to present health benefits of worship.

Razi's theory has an axiological and epistemological relevance that ethical values are established on knowledge model which is developed by interactive preferences between polity and the value system. The point of departure for the understanding of the differences of Razi's human needs theory vis‐a‐vis the contemporary ideas are the metaphysical principle that underlies the notion of the theory. By means of this principle we come to understand the place of human being in the universe, his function and purpose in life and his final destination, therefore his needs and motivations. Thus an economic system based on Razi's human needs theory is an ethico‐economy which tilts neither toward socialism nor laissez‐faire capitalism. The notion of need can be interpreted as a reaction against allegedly value‐free or value‐neutral approaches in the social sciences. In this sense, the work of Razi can be most usefully seen as part of those ethical ideas which he invoked in the 12th century. Razi's writing on ethics that very closely related to philosophy is much less well known. Yet it is essential in an attempt to evaluate his contribution to the development of Islamic thought. The scope of his writings is remarkable, ranging from his early analyses of theological and legal controversies in the eastern part of the Muslim world, through a book on Qur'anic Exegesis and ethics; from medical sciences to his sustained polemic on credology and philosophy. In short, his writings embrace diversity of areas, from theology to philosophy, from natural to applied sciences including chemistry, astronomy and medicine. In his writings, he succeeded in proving his claim that excellence and perfection of man are not realized by means of bodily sensual pleasure. Rather, it is realized instead, by means of knowledge, power and excellent manners. This paper gives an account of the relevancies of knowledge‐based world view in the light of Razi's view of human needs. In dealing with this topic, two questions are explored: (1) what is his view of human needs? and, (2) what is the relevance of his view to ethics and economics?

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.