The presence of Islamic banking in Indonesia is to provide banking services for Muslim communities who need banks in accordance with sharia (Islamic law). Empirical facts show that the Muslim population using Islamic banks is approximately 14% of the total population. Meanwhile, Islamic banking assets are less than 5% of the total national banking assets. This shows that there are problems in customer loyalty of the Islamic banking industry in Indonesia. This study aimed to examine and explain the direct and indirect effects of the variables of religiosity, service quality, satisfaction, and trust on Islamic bank customer loyalty through a study on Islamic bank customers in the Special Capital Region (DKI) of Jakarta. The paradigm used in this research was quantitative positivist using survey methods in data collection. The population in this study was Islamic bank customers in DKI Jakarta, and the number of samples was 120 with a purposive sampling method. Data analysis was performed by descriptive and inferential analysis using SmartPLS statistical computational tools version 3.3.2. The results of the study indicated that religiosity, service quality, and satisfaction significantly directly affected loyalty. There was not enough evidence to state that trust directly affected the loyalty of Islamic bank customers. In testing the indirect effect, customer satisfaction partially mediated the effect of service quality on loyalty; however, it failed to mediate the effect of religiosity on loyalty. There was not enough evidence to state that trust mediated the effect of religiosity and service quality on customer loyalty of Islamic banks in DKI Jakarta.

The purpose of this research is to analyze the conceptualization of religiosity and spirituality, as well as to validate the measurement and influence of both constructs on frugality. The importance of this study is to find out whether religious and spiritual individuals have a high of frugality. Frugality as a form of self-control, in the long term can create the welfare of consumers. This is a quantitative research that uses a survey method. The sample, comprising of 539 adults, was taken from the general public. A validation of the construct measurements was done by using an exploratory factor analysis, and a data analysis was carried out by using a multiple regression. The research results reveal that there are differences between religiosity and spirituality. The hypotheses results disclose that there was an insignificant influence of religiosity on frugality, while spirituality had a significant influence on frugality. Testing was also done by classifying the sample based on gender. In the sample of women, it was discovered that religiosity had a significant influence on frugality. Meanwhile, in the sample of men, only spirituality had a significant influence on frugality. It is concluded that the effect of religiosity on frugality was moderated by gender.

The purpose of this study is to investigate the moderating effect of religiosity on the relation-ship between green marketing strategy and firm performance in the context of Indonesian small-medium enterprises (SMEs). This study applied the convenience sampling method to survey 235 Muslim entrepreneurs through a self-administrated questionnaire. Data were analyzed using Smart PLS v.3 to test the hypothesis. The result showed that green product, green promotion, and green price have a positive relationship with firm performance. On the other hand, the study found an insignificant relationship between green distribution on firm performance. According to the moderating effect of religiosity, the interaction between green marketing strategy dimensions and religiosity was significantly related to SMEs' performance with the notable exception of green distribution. This present study provides both empirical and theoretical contributions focusing on green marketing in SMEs.

This study aims to determine the effect of Muslim customer perceived value on customer satisfaction and customer loyalty of sharia banking and religiosity role in moderating the existing effect. The study population includes all customers of Sharia banking. Total samples of 104 respondents are selected by accidental sampling technique. To know and to test the research hypothesis, data are analyzed by partial least square (PLS). This study has four results. First, the Muslim customer perceived value (MCPV) variable directly affects customer satisfaction. It consists of price, emotional values, and social values variables. While the quality, Islamic physical attributes, and Islamic non-physical attributes variables directly do not affect satisfaction of Islamic bank-ing customers. Second, Muslim customer perceived value (MCPV) variable directly affects customer loyalty. It consists of price, emotional value, physical and non-physical attributes of Islam. Moreover, quality and social value variables directly do not affect loyalty of sharia banking customers. Third, satisfaction only mediates the effect of price, emotional value, and social value variables on the loyalty of sharia banking customers. Satisfaction does not mediate the effect of quality, Islamic physical attributes, and Islamic non-physical attributes affect the loyalty of sharia banking customers. Forth, Religiosity does not moderate the effect of Muslim customer perceived value (MCPV) variable, namely Islamic physical attributes and Islamic non-physical attributes, on satisfaction of sharia banking customers.

This research aims to analyze the role of religiosity in moderating the influence of servant leadership and job satisfaction on the education office employees’ performances of Pekanbaru City. The sample of the research includes 121 employees and the sampling used a simple random sampling method. This research used closed questionnaires and the results of data are processed using SmartPLS 3.0. The result of the research is: (1) Variable of servant leadership has a significant effect on the employees’ performances, (2) Variable of job satisfaction has a significant effect on the employees’ performances, (3) Variable of religiosity moderating the influences of servant leadership (has a negative significant effect) on the employees’ performance, and (4) Variable of religiosity does not play any moderating role between job satisfaction and employees’ performances.

This research studies the effects of the religiosity on financial technology (fintech) adoption. The study examines religiosity as part of the Technology Acceptance Model (TAM) dimensions for the adoption of mobile payment technology. We explore the role of religiosity in TAM and recommend several policies for related organizations. The study uses professional sample calculation from 113 traditional markets under Perumda Pasar Jaya as a business entity whose capital is wholly or mostly owned by the regional government through regional assets of DKI Jakarta Province, Indonesia, which use mobile payment technology. We obtained 363 respondents from June 2020 to June 2021, coinciding with the Covid-19 pandemic. Hypothesis testing was done employing SmartPLS 3.2.9 software and questionnaires. The study also adapts previous studies to ensure the questionnaires are relevant to the research objects. The research result show that religiosity explained the formation of TAM by small businesses in traditional markets under Perumda Pasar Jaya Management. Religiosity and the adoption of mobile payment technology determined whether a user used fintech or not. As the research period was limited to June 2020 - June 2021, including field research in the traditional markets, newer TAM mobile payment technology development and other TAM mobile payment-based research were not included. This research offers a new TAM development model using religiosity for mobile payment adoption in traditional markets.

Accounting is part of everyone’s life and affects all stakeholders who are the users of the accounting information. Organizations are created to serve their stakeholders and governments are supposed to govern, regulate and safe guard the interests of these stakeholders. Whilst accounting frequently experiences behavioral and human governance issues, this study explores the level of ethical sensitivity and its relationship with religiosity among final year accounting students in Malaysia. This study addresses the lack and the need to inculcate religiously orientated topics to be embedded and inculcated in the syllabi of bachelor of accounting, because being intrinsically religious makes an individual ethical. A quantitative research method is applied where questionnaires are administered to final year undergraduate accounting students at selected public and private universities in Malaysia. This study utilized Shaub’s ethical sensitivity questionnaire to measure ethical sensitivity and Allport’s Religiosity Orientation Scale to measure religiosity. Students are found to be ethically sensitive and by using Binary Logistic Regression, it is concluded that ethical sensitivity is influenced by intrinsic religiosity but not influenced by social extrinsic religiosity and personal extrinsic religiosity and may give some insights to the prospective employer on the selection criteria of future accountants and auditors, with regards to ethical conduct.

Social networking sites are built to be user-friendly, easy to navigate, easily connect to new people, can be obtained for free, and make them open to everybody. This quantitative study was conducted to identify the influence of social media on sexual misconduct behavior among adolescents. A total of 191 secondary school students from the northern zone of Peninsular Malaysia were involved in this study by random sampling. Data were analyzed using SPSS-23. This study found that the use of social media among secondary school students is high, where the majority spend more than five hours a day. The purpose of dating among young Malays is more focused on discussing matters of love. The study also found that social media does not influence sexual misconduct, but a negative relationship exists between religiosity and sexual misconduct. The predictor of sexual misconduct purpose items contributes 30.6% (p < 0.01) of the variance change in religiosity. Also, sexual misconduct among males is much higher than in female adolescence. The more surprising finding is that there are samples of social media accounts for gays, and some Malay youth's interest in dating is meant to do evil or discuss sex. Therefore, social media users could partake in more risky sexual behaviors because of a larger peer network influencing their attitudes and social norms. The current findings are expected to signal parents, teachers, the community, and the Ministry of Education Malaysia to take proactive measures to address this issue.