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The desire to find a new look of expressing the Muslim identity in society has led to a renewal of Muslim women’s interest in fashion. This allows fashion players to make trendy clothing and expand their business to meet the rising needs of Muslim women. Thus, this study aims to explore the concept of hijab fashion from the perspective of Islamic clothing retailers in Malaysia.

Data for this study were collected qualitatively using semi-structured interviews and analysed using a deductive thematic analysis.

This exploratory study describes hijab fashion as a representation of clothing for ideal contemporary Muslim women that enhances the beauty in Islamic outfits from the perspective of Islamic clothing retailers. Hijab fashion has emerged as a modern form of the modest dress code in accordance with Islamic guidelines representing the hijaber identity. It is not just a veil to cover the awrah but also represents the impression of fashionableness and modernity, reflecting the self-image, trendy style and personality representing the true ideal Muslim women, who are known as Muslimah.

The sample and findings are based exclusively on the perception of retailers directly involved in Malaysia’s Islamic fashion business.

The findings from this study benefit the fashion retailers, Islamic fashion industry players and policymakers by highlighting the importance of providing appropriate products and services concerning the growth of Muslim consumer market and their spending behaviour.

The findings offer a new perspective on the nature of the phenomenon of hijaber fashion as a symbol of the modern Muslim woman from the viewpoint of Islamic fashion practitioners.

The purpose of this paper is, first, to examine the design requirements of Islamic fashion in the new product-development process; second, to explore the different practices of new product-development activities from successful and unsuccessful new product lines; and third, to investigate the sequence of the new product-development practice in the fashion industry, specifically the Islamic fashion industry in Indonesia.

Questionnaires were distributed and semi-structured interviews were conducted to collect information regarding the practice of the new product-development activities. The Mann–Whitney U test was performed based on the quality of the new product-development activities of 100 Islamic fashion firms, including five innovative companies that had won several awards in Indonesia. An analysis of the extent to which fashion firms were engaging in new product-development activities provided a more detailed picture of the sequence of those activities.

Islamic norms were adapted during the early design and promotional phases of new product development in Islamic fashion. Various choices of design and colour in Islamic fashion were also perceived as a way of preaching to women to dress more accordingly to the Islamic norm. The new product-development activities that were conducted differently for successful vs unsuccessful new product lines were idea conceptualisation, market analysis, technical and engineering analysis, financial analysis and commercialisation. The commercialisation phase was given the least priority of all the activities. Nevertheless, it contributed to the very first communication to the customers about new product lines.

This study makes an important contribution to the deeper and more detailed research on how Islamic fashion companies perceive Islamic values during new product developments and how they perform new product-development activities between successful and unsuccessful products.

The Islamic modest fashion industry is growing rapidly and becoming more competitive within an increasing number of brands available in the market. Based on this reason, both marketers and designers need to create differentiation in their brands. One of the ways to create such differentiation is by establishing a brand personality. Thus, the purpose of this study is to develop a reliable measure of Islamic apparel personality that incorporates the relevant dimensions/traits Muslim females attribute to their apparel.

Islamic apparel brand personality model was developed based on the Qur’an verses, hadith (sayings of Prophet Muhammad), traits in Aaker’s and other Islamic brand personality models. Focus groups were used to generate a list of traits. Following this, a survey research method was used to gather data. Then, exploratory and confirmatory factor analyses were conducted on a sample of 190 Egyptian Muslim females.

This study introduces five dimensions of the Islamic apparel brand personality model, namely, simplicity, feminine, modesty, Islamic and righteousness.

This study contributes to the branding as well as Islamic apparel marketing literature as it is the first Islamic apparel brand personality framework. With the Islamic apparel brand personality model, Islamic apparel designers, producers and marketers can create a strong brand image, use advertising strategies effectively and ultimately attract more potential consumers.

The Islamic apparel brand personality model being the first of its kind is significant for the Islamic apparel industry. It reflects dimensions that are supported by the Quran and hadith and therefore suits the Muslim customer market.

This study aims to examine the functions of hijab fashion among hijab-wearing women and explore the role of social media and influencers in hijab fashion.

The authors conducted in-depth interviews with 29 hijab-wearing women in Turkey. The authors collected data in June–November 2020.

Findings show that hijab fashion functions as encouragement, attraction, modesty and social image among Turkish Muslim women. This study also shows that social media and influencers change the meaning of the hijab while promoting hijab fashion. Findings reveal that Instagram boutiques act as digital fashion magazines, which enable women to integrate faster into popular culture today. While influencers have increased the number of hijab-wearing women, they have also turned the hijab into a commodity in the market by degenerating its true meaning.

This study has several limitations regarding the sample and geographic context of consumers. This study may not represent Turkish Muslim women’s behavior as our sample consists of 29 women. Therefore, larger samples are needed to generalize our findings. Undertaking cross-cultural studies will also enable marketers to make cultural comparisons.

This study offers some insights for Islamic marketing practitioners in terms of influencer using in hijab fashion.

This study adds to the previous research on hijab fashion and hijab consumption on Instagram. This study also extends the previous literature by examining the role of social media and influencers in hijab fashion. Findings revealed that the hijab is gradually losing its spiritual value by becoming a commodity packaged and marketed through Instagram and influencers.

The purpose of this paper is to develop a method to understand the predictors of hijab fashion consciousness and consumption. Muslim women in developing countries have evolved from living a traditional to a modern lifestyle, as more women become more educated, work and earn their own money. As modern sophisticated Muslim women, they have transformed themselves in the way they dress and don their hijab while adhering to the Shariah-compliant dress code. As a result, hijab fashion among hijabistas “Muslim women who wear fashionable outfits with matching fashionable headscarves” is flourishing.

Data were collected using questionnaires distributed to Muslim women who visited the Kuala Lumpur International Hijab Fashion Fair 2014 using the convenience sampling method. A total of 345 final useable data were used for data analysis using SmartPLS.

Results show that dressing style, fashion motivation, fashion uniqueness and sources of fashion knowledge positively influence fashion consciousness and indirectly influence hijab fashion consumption.

Results of this paper will provide insights to the people involved in the fashion industry, such as designers, retailers and marketers, to understand the hijabista market segment. Practitioners can design proper hijab fashion products that are Shariah-compliant to capture the segment of Muslim women with proper marketing strategies.

The fashion of Muslim women, particularly the hijab fashion, has received little attention in the fashion literature. This paper hopes to provide new insights to relevant researchers and industries.

The purpose of this research is to analyze the motivation behind the hijab behavior in a multicultural environment of Malaysia; it is a religious obligation or fashion behavior. In an analytic thinking of motivation in influencing women in wearing a hijab, learning from the social environment on religious obligation and fashion in hijab has been discussed.

Quantitative analysis has been conducted for 100 hijab-wearing female students in the University of Malaya.

The findings were tabulated and the outcomes proved that most of the women took the hijab as a religious obligation instead of fashion motivation. Muslim women are still taking on the religious obligation in styling up the hijab. Modification in the hijab can be accepted in Malaysia, but the substantial design to wear the hijab is an obligation.

This study exclusively discusses the hijab as fashion and religious obligation within the context of Malaysia.

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 aim of this research is to explore how religiosity (RG) could influence the Islamic apparel brand personality (IABP) dimensions, and to determine the degree to which IABP, attitude (ATT), subjective norms (SN) and purchase intention (PI) are influenced by RG. In addition, this research attempts to investigate the significant relationship between IABP and the components of the theory of planned behavior in the apparel industry in Egypt.

This research adopts a quantitative research method to provide insights relating to relationships between variables. The research data were collected through a conducted survey of Muslim females in Egypt. A convenience nonprobability sampling technique for data collection was used. To achieve the research purposes, confirmatory factor analyses, reliability and validity tests and structural equation modeling were adopted.

The research results show that RG has a positive significant relationship with ATT, SN and PI of Islamic apparel. Moreover, it was that only ATT has a positive significant influence over the PI of Islamic apparel unlike SN and Perceived behavioral control (PBC). Results also found that there is a positive relationship between IABP with ATT and SN. However, the relationship between RG and IABP was not statistically supported.

The research provides practical implications for brand managers, designers and producers in the Islamic apparel sector on how to increase PIs by extending IABP as well as for Egyptian policymakers. The practical implications include the possible approaches that stakeholders of Islamic apparel brands need to address while promoting, and this will influence marketing strategies in general and branding specifically.

This study extends our understanding of consumers’ Islamic apparel purchasing intentions using TPB to determine its rationale. Unlike other studies, this study operated RG and IABP to assess their influence on Islamic apparel PI in Egypt.

This paper aims to explore marketing practices related to online halal maternity wear by examining the characteristics of halal maternity wear promoted to Muslim women (Muslimah) and how these differ between sponsoring websites.

A qualitative content analysis of 24 websites promoting halal maternity wear to pregnant customers was undertaken.

Several issues related to the availability and promotion of halal maternity wear online, particularly when addressing the needs of Western Muslim women, were found. Successful marketing solutions to the problems of halal maternity wear require solving a number of tensions arising at the intersections of the following distinctions: mahram versus non-mahram settings, crude versus stylish fashion and the normative perceptions of immodesty versus modesty.

Careful research and attention need to be taken before promoting and targeting products as appropriate for Muslimah maternity wear. Those brands that display the requisite skills and knowledge necessary to determine whether a product meets the needs of modesty, fashionability and local climate/weather conditions in their maternity lines have much to gain from the Muslimah maternity market.

The availability of maternity wear that makes Muslimah feel comfortable and satisfied with their appearance will contribute to a positive pregnancy body image. Positive pregnancy body image is associated with positive pre and postnatal infant attachment by the mother, which in turn leads to beneficial outcomes for mother and baby.

Research to date has focused on Islamic fashion in general, with a dearth of research on Islamic maternity wear. This paper addresses the gap by focusing on maternity wear and associated marketing practices, from the Islamic point of view.