Statistical distributions have great applicability for modeling data in almost every applied sector. Among the available classical distributions, the inverse Weibull distribution has received considerable attention. In the practice of distribution theory, numerous methods have been studied and suggested/introduced to increase the flexibility level of the traditional probability distributions. In this paper, we implement different distribution methods to obtain five new different versions of the inverse Weibull model. The new modifications of the inverse Weibull model are called the logarithm transformed-inverse (...) Weibull, a flexible reduced logarithmic-inverse Weibull, the weighted TX-inverse Weibull, a new generalized-inverse Weibull, and the alpha power transformed extended-inverse Weibull distributions. To illustrate the flexibility and applicability of the new modifications of the inverse Weibull model, a biomedical data set is analyzed. The data set consists of 108 observations and represents the mortality rate of the COVID-19-infected patients. The practical application shows that the new generalized-inverse Weibull is the best modification of the inverse Weibull distribution. (shrink)

The extended reduced Kies distribution, which is an asymmetric flexible extension of the reduced Kies distribution, is the subject of this research. Some of its most basic mathematical properties are deduced from its formal definitions. We computed the ExRKD parameters using eight well-known methods. A full simulation analysis was done that allows the study of these estimators’ asymptotic behavior. The efficiency and applicability of the ExRKD are investigated via the modeling of COVID-19 and milk data sets, which demonstrates that the (...) ExRKD delivers a better match to the data sets when compared to competing models. (shrink)

Corruption devours profits, people, and the planet. Ethical leaders promote ethical behaviors. We develop a first-stage moderated mediation theoretical model, explore the intricate relationships between ethical leadership and employee ethical behaviors, and treat ethical climate and organizational justice as dual mediators and leaders’ moral attentiveness as a moderator. We investigate leadership from two perspectives—leaders’ self-evaluation of moral attentiveness and members’ perceptions of ethical leadership. We theorize: These dual mediation mechanisms are more robust for high moral leaders than low moral leaders. (...) Our three-wave data collected from multiple sources, 236 members and 98 immediate supervisors in the Republic of Iraq, support our theory. Specifically, ethical leadership robustly impacts organizational justice’s intensity and magnitude, leading to high employee ethical behaviors when leaders’ moral attentiveness is high than low. However, ethical leadership only influences the ethical climate’s intensity but has no impact on the magnitude when leaders’ moral attentiveness is high than low. Therefore, organizational justice is a more robust mediator than the ethical climate in the omnibus context of leader moral attentiveness. Our findings support Western theory and constructs, demonstrating a new theory for Muslims in Arabic’s emerging markets. Individual decision-makers apply their values as a lens to frame their concerns in the immediate and omnibus contexts to maximize their expected utility and ultimate serenity-happiness. Ethical leadership trickles down to employee ethical behaviors, providing practical implications for improving the ethical environment, corporate social responsibility, leader-member exchange, business ethics, and economic potentials in the global competitive markets. (shrink)

Ethical scandals, as well as unethical behaviour, are becoming major concerns in recent times. Thus, this study focused on the role of ethical climate and employees’ moral identity. Specifically, this study examined the mediation effect of ethical climate on the relationship between ethical leadership and employees’ ethical behaviour. Also, the study investigated the moderating role of employee moral identity on the relationship between ethical climate and employees’ ethical behaviour. Data were collected from 620 full-time employees working at thirty-three Iraqi organisations (...) from five Iraqi provinces. These organisations were from various industry sectors such as manufacturing, retailing, medical, insurance, information technology, legal, finance, and telecommunication sectors. The study found that ethical leadership impacted on the ethical behaviour of employees and the ethical climate also significantly mediated the relationship between ethical leadership and employees’ ethical behaviour. The moderating role of moral identity on the relationship between ethical climate and ethical behaviour was found to be insignificant in this context. (shrink)

Several studies have been conducted on ethical leadership and workplace ethical behavior but little is known about the role of organizational justice and each of its dimensions in this relationship. This study predicts that ethical leadership enhances organizational justice perceptions, including each of its specific dimensions, which in turn enhances employee ethical behavior. The results from two-wave survey data obtained from 270 employees in the Malaysian manufacturing industry confirm that ethical leadership has a positive impact on employee ethical behavior, and (...) that organizational justice and each of its justice dimensions mediate this relationship, both individually and together. Importantly, interpersonal and informational dimensions show the strongest mediation effects. This paper highlights the actions and strategies that can help managers to effectively elevate the moral tone in their organizations. In particular, our findings show where managers must put more emphasis to foster an ethical workplace: on providing fair treatment and honest information. (shrink)

Leadership studies on corporate ethical behavior and practices have grown considerably, contributing significant knowledge on ethical leadership challenges that are organizational and industry focused. However, complex socio-ecological systems are placing pressure on organizational culture and old patterns of leadership behavior that play a role in organizational justice. In this study, we argue that scholars of business ethics must consider the role of organizational justice and use person-organization fit (P–O fit). To address this, our study investigates the mediating effect of organizational (...) justice on the relationship between ethical leadership and employees’ ethical behavior. We also examine the moderating role of P–O fit on the relationship between organizational justice and employee’s ethical behavior. The study survey focused on 295 employees belonging to organizations in Iraq. We show that ethical leadership positively influences employees’ ethical behavior, and this relationship is shaped by organizational justice. The findings reflect the positive impact of organizational justice on ethical behavior, and this relationship is more pronounced in employees with high rather than low P–O fit. This study clarifies the importance of employee’s P–O fit and its impact on organizational processes for creating a positive impact on ethical behavior in the workplace. We also share practical implications of the study and recommend systemic research that explores this area. (shrink)

ABSTRACT Ethical leaders can influence followers’ ethical behaviors by establishing an ethical climate. However, followers’ responses to an ethical climate may also differ according to the amount of attention they devote to moral questions. This study analyzes whether moral attentiveness augments the positive effect of an ethical climate on employees’ ethical behaviors, as well as the indirect effect of ethical leadership on employee ethical behavior through an ethical climate. Data from 270 employees in the Malaysian manufacturing industry indicate that the (...) positive impact of an ethical climate on ethical behavior is greater among employees who exhibit high rather than low moral attentiveness; this moderating role also applies to the relationship between ethical leadership and employee ethical behavior through the ethical climate. This study thus sheds new light on the notable role of moral attentiveness in ensuring that ethical leadership and ethical climate enhance ethical behavior in the workplace. (shrink)

One of the critical crises observed in human society, especially in the so-called advanced and industrial societies, is the spiritual crisis. Spirituality in various types of cultural and religious concepts is considered a spiritual path one in which can achieve something like a high level of consciousness, wisdom or union with God. In addition, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. Dignity also means honour and pride, (...) which has been mentioned many times in the Qur'an. In contrast to dignity, there is humiliation, which means lack of dignity in which one simply accepts defeat. Religious teachings, especially Islamic teachings, do not summarise dignity as wealth, luxury and the enjoyment of material possibilities, but interprets dignity as spirituality, and liberation from the shackles of worldliness, which give Muslims a moral identity. The main purpose of this study is to investigate the mediating role of moral identity between spiritual intelligence and self-esteem of Muslims. The statistical population includes 834 Muslim employees working in 20 branches of one Iranian university. Necessary data were collected by standard questionnaires. Pearson's correlation coefficient and regression analysis in SPSS software (Statistical Package for the Social Sciences) were used to analyse the data. According to the results of the analysis, there is a positive relationship between spiritual intelligence and self-esteem of Muslims. There is also a positive relationship between moral identity and self-esteem. Furthermore, moral identity plays a mediating role in the relationship between spiritual intelligence and self-esteem, and it strengthens this relationship. CONTRIBUTION: The present study proves the mediating role of ethical identity on the relationship between spiritual intelligence and self-esteem in an Islamic society. (shrink)

The article covers main features of Early Modern Sufi Philosophy in Crimea. Based on the new discoveries of Arabic manuscripts in Turkey and Germany, the study provides analysis of the Sufi approach towards human onthology, developed by Crimean thinkers Ibrahim al-Qirimi, Abu Bakr al-Kafawi and finally Hussam al-Din al-Qirimi. Apart from the classical Sufi rethinking of a human being as the body-soul entity making spiritual journey towards final Perfect Man and approaching ultimate revival, Crimean thinkers also paid great attention (...) to the issue of human freedom, naming it by special term. In contrast to rather conservative background of Islamic discursive theology and other schools of Islamic philosophical thought of the Post-Classical period, special attention to this concept can be regarded as evidence of some "humanistic" tendencies among thinkers of the Crimean Khanate. The article also notes that this concept of freedom was considered by Crimean thinkers as one of the important conditions for the manifestation of Divine Attributes in human existence; that is, the anthropologic measurement of the pantheistic idea of "unity of being", widely poplular among Sufis of those times. Taking into account the fact that the modern notion of "freedom" in the Arabic philosophical thought is based predominantly on Western concepts, the new reading of Sufi Post-Classical manuscripts reveals autochthonous cultural potential of this tradition. (shrink)

The article covers main features of Early Modern Sufi Philosophy in Crimea. Based on the new discoveries of Arabic manuscripts in Turkey (libraries in Istanbul and Corum) and Germany (Berlin library), the study provides analysis of the Sufi approach towards human onthology, developed by Crimean thinkers Ibrahim al-Qirimi, Abu Bakr al-Kafawi and finally Hussam al-Din al-Qirimi. Apart from the classical Sufi rethinking of a human being as the body-soul entity making spiritual journey towards final Perfect Man (al-insan al-kamal) and (...) approaching ultimate revival, Crimean thinkers also paid great attention to the issue of human freedom, naming it by special term (Arabic al-istiqlal, literary meaning “independence”). In contrast to rather conservative background of Islamic discursive theology (kalam) and other schools of Islamic philosophical thought of the Post-Classical period, special attention to this concept can be regarded as evidence of some "humanistic" tendencies among thinkers of the Crimean Khanate. The article also notes that this concept of freedom was considered by Crimean thinkers as one of the important conditions for the manifestation of Divine Attributes in human existence; that is, the anthropologic measurement of the pantheistic idea of "unity of being", widely poplular among Sufis of those times. Taking into account the fact that the modern notion of "freedom" in the Arabic philosophical thought is based predominantly on Western concepts, the new reading of Sufi Post-Classical manuscripts reveals autochthonous cultural potential of this tradition. (shrink)