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The increased importance of sports and athlete brands highlights the need for athletes to pay attention to branding as it has positive impacts. As athletes, Muslim women have not succeeded in building their brands. This study aims to understand the branding challenges facing Muslim female athletes and how to overcome them.

These branding obstacles and guidelines were explored using qualitative methods – specifically semi-structured interviews with Muslim female athletes and focus groups with experts. Data were analysed using open and axial coding to identify the codes.

The study identifies three major obstacles to branding by Muslim female athletes. Self-related obstacles, such as knowledge of brand building, social media, personal pressure and a lack of role models, impact the brand-building decision. Social-related (family and society) and sport-related obstacles (participation as women and as Muslims) further complicate this task. Experts provide additional insights regarding these obstacles, suggesting strategies to overcome them.

The research focuses on athletes from one geographical area and has limitations associated with using qualitative methods.

The study suggests how self-, social- and sport-related obstacles are faced by athletes. It provides suggestions for federations, sports codes and other stakeholders to support athletes to overcome these barriers.

This study expands the understanding of the struggles Muslim women face in building their brands as part of an under-represented group.

This chapter discusses the extension of legal equality between male and female citizens in four states in North Africa – Tunisia, Egypt, Morocco and Algeria – through one specific lens: A married woman's legal capacity to initiate and obtain divorce without the husband's consent. Building on the works of Stein Rokkan and Reinhard Bendix on the expansion of citizenship to the ‘lower classes’, it is argued that amendments in divorce law by introducing in-court divorce for women, in addition to out-of-court divorce, is a significant institutional change that extends legal equality between men and women. The introduction of in-court divorce expands female citizenship by bolstering woman's juridical autonomy and capacity in state law. Changes in divorce laws are thus part of state centralization by means of standardizing rules that regulate family law through public administrative institutions rather than religious organizations. Two questions are addressed: First, how did amendments in divorce laws occur after independence? Second, in which ways did women's bolstered legal capacity in divorce have a spill over effect on reforms in other patriarchal state laws? Based on observations on sequences of change in four states in North Africa, it is argued that amendments that equalize between men and women in divorce should be seen as a key driver for reforms in other state laws, that reduce legal inequality between male and female citizens. In all four states, women's citizenship was extended in nationality law and criminal law after amendments in divorce law gave women unilateral legal power to exit a marital relationship.

Throughout the world, women encounter strong patriarchal values that promote the virtue of women's chastity. Within numerous conservative societies, such as certain regions of the Islamic Republic of Pakistan, the intactness of the hymen in a young woman is viewed as emblematic of her dignity, righteousness, and pride. Participants in our investigations highlighted that hymen rupture stigma remains prevalent in many parts of Pakistan, often leading to social consequences or disapproval of women who want to participate in sports. Additionally, participants disclosed that some women had internalized the hymen rupture stigma, and families might reinforce it. This chapter contributes to the limited scholarship concerning how social norms, hymen rupture stigma, and family values influence Muslim women's participation or lack of participation in sports in Pakistan.

The purpose of this study is to analyse, firstly, whether education, financial inclusion, financial literacy and financial planning can be antecedents that affect Islamic welfare and, secondly, whether productivity can be a mediator to improve Islamic welfare.

This study involved quantitative research using data obtained from a survey. The respondents were 538 Muslim families in East Java, Indonesia. Structural equation modelling was used for the analysis.

This study tested 13 hypotheses, of which 10 were accepted. The accepted hypotheses refer to the effects of financial literacy on productivity, financial inclusion on productivity, financial planning on productivity, financial planning on Islamic welfare, education on Islamic welfare, productivity on Islamic welfare, financial literacy and productivity on Islamic welfare, financial inclusion and productivity on Islamic welfare and financial planning and productivity on Islamic welfare, as well as the effects of financial inclusion on Islamic welfare. Meanwhile, three hypotheses were not accepted; they refer to the effects of financial literacy on Islamic welfare, the effect of education on productivity, as well as the impact of education and productivity on Islamic welfare.

The study was conducted only with respondents living in East Java, so the results depict the condition of Muslim families’ welfare in East Java.

Research into the antecedents of Islamic welfare has received little academic attention, so this study explores how education, financial inclusion, financial literacy, financial planning and productivity could affect Islamic welfare among Muslim families.

This paper aims to get an overview and determine the effect of the level of application of Islamic wealth management (IWM) and the level of business continuity of Muslim owners in influencing the level of household prosperity of Muslim micro, small and medium enterprise (MSME) owners during the Covid-19 pandemic.

The method of hypothesis testing is carried out through a quantitative approach. The type of analysis tool used is partial least square-structural equation modeling. The sample used is 212 Muslim MSME owners in Indonesia.

The results showed that the level of application of IWM, the level of business sustainability and the level of household prosperity of Muslim MSME owners were in the high category. All variables in this study showed positive and significant results.

The research conducted is still limited to households that act as MSME actors, so the respondents who are in it are still not diverse. Also, limited research tools and pandemic conditions led to filling out questionnaires based on respondents’ subjective views and difficulty asking questions when questions were not understood.

This research provides new insights focusing on the relationship between the variable level of application of IWM in influencing the welfare level of Muslim households who have MSMEs, where there is a role for the level of business sustainability as a mediator variable.

This chapter provides a comprehensive examination of the diverse strategies employed in various Asian regions to address family planning. Beginning with an in-depth analysis of family planning programs in South Asia, this chapter offers a comparative overview that highlights the unique characteristics and outcomes within this dynamic context. Furthermore, this chapter employs case studies to explore the multifaceted influences of religious beliefs, legal frameworks, and sociocultural factors on family planning practices. By delving into these complexities, it offers a nuanced understanding of the challenges and successes in different Asian regions. This comparative exploration equips policymakers and practitioners with valuable insights to inform more effective and culturally sensitive family planning initiatives.

This research aims to explore the significance of cooperative efforts in promoting financial participation to enhance the socio-economic empowerment of the rural Muslims.

The primary study with a structured questionnaire has been conducted taking a sample of 398 rural Muslim respondents from various rural regions of south India through proportionate stratified sampling techniques. Regression analysis, paired sample t-test and structural equation modelling (SEM) through statistical package for social sciences (SPSS) 26 & SPSS analysis of moment structures (AMOS) 23 software have been implemented to test the relationship.

The research outcome demonstrated a remarkable difference in the rural Muslim’s socio-economic conditions before and after availing the loans from cooperatives. Consequently, an extension of cooperative efforts widens the scope of financial participation which again has positively enhanced rural Muslim’s socio-economic empowerment.

This study will help various policymakers, academicians and communities to take necessary action for the upliftment of a particular community. The research further adds on to the existing research on the need and importance of cooperative efforts as an alternative finance for marginalised community in developing and emerging countries.

The result of this study is only confined to south India, posing a limitation for the study. Apart from the geographical restriction, the study solemnly covers the rural Muslim community extracting other sections of the society. Hence, for more generalisable pictures of the current results, further research is recommended from other stakeholders’ perspectives.

This study aims to examine the perceptions and evaluations of Muslim COVID-19 survivors and health workers regarding the halal, business and ethical attributes of hospitals during their interactions related to COVID-19 treatment.

Descriptive qualitative research with semi-structured online interviews was used to gather insights from COVID-19 survivors and health workers who treated COVID-19 patients. The findings were then compared with existing literature on hospital services and Sharia attributes.

The study found that patients and health-care workers in hospitals are concerned about whether the hospital follows Sharia law, the quality of health-care and hospital services and the ethical conduct of hospital staff. This is especially true during the COVID-19 pandemic, when patients are more anxious about religious conduct and the afterlife.

Hospitals need to address halal attributes in all aspects of their services for Muslim patients and business attributes such as standard health-care quality, service quality and ethical attributes. Participants indicated that when these needs are met, they are more likely to revisit the hospital and recommend it to others.

This study contributes to understanding the expectations of Muslim patients regarding hospital services that meet Islamic ethical and business requirements. Using the COVID-19 pandemic as a case study broadens the understanding of how to better serve Muslim customers.

This study aims to propose a temporary waqf model for family waqf by establishing its application parameters, which may facilitate the management of family waqf in Malaysia and encourage new donors to establish waqf.

A qualitative methodology was employed to analyse the data through deductive and field research methods. For field research, this study conducted semi-structured interviews with the Waqf Corporations and Mufti's Department in the selected states within Malaysia.

Results drawn from the interview's findings are that creating family waqf in Malaysia is hindered by several obstacles, including family waqfs not serving the public interest but rather their descendants, and family waqfs have been practised in perpetuity. Besides, inefficient management of family waqf and a lack of an effective mechanism and parameter exists. Therefore, this study presented a conceptual framework for a temporary cash waqf model for family waqf along with the parameters that can be used to implement it. The temporary waqf is a strategy to develop waqf property and the interests of creators, beneficiaries and trustees. Temporary waqf merged into the family waqf yields benefits to the family waqf.

Because of Malaysia's Waqf Regulation and Administration, this study was confined to selected states. This study has broadened the scope of temporary family waqf, including moveable, immovable property and cash waqf.

This study presented a temporary waqf model for family waqf as a realistic mechanism and criterion for its practical implementation in Malaysia.

This study could encourage new donors to establish waqf.

This study’s novelty lies in its attempt to highlight the importance of the temporary waqf model as a practical mechanism with holistic principles for its implementation in Malaysia to benefit the donors, their families and trustees. In addition to family waqf, numerous temporary waqfs may be established, in which the income or usufruct is shared proportionally, such as charitable waqf (waqf khairi), private waqf (waqf khas) and joint waqf (waqf mushtarak).

Through the development of an empirical model and using community sport organizations (CSOs) as the basis for intervening variables, this study aims to ascertain the impact of Muslim household consumption, sport development officers (SDOs) and CSOs on Islamic sport development (ISD) during the COVID-19 pandemic.

All of the sports branch managers in Banten Province make up the study’s sample. Non-probability sampling with a purposive sampling strategy was the sampling method used. Making use of a questionnaire to gather data, 275 different sets of data are available for analysis.

Partial least squares is a tool for technical data analysis. With a t-statistic value of 71.358, the Moslem household consumption construct had a favorable and significant impact on the SDO construct. With a t-statistic value of 1.111, the Moslem household consumption construct had a positive but not statistically significant impact on ISD.

With a t-statistic value of 3.926, the Moslem household consumption construct had a positive and statistically significant impact on CSOs. With a t-statistic value of 1.111, the SDO construct had a positive and statistically significant impact on ISD. This study makes a new contribution by providing practical recommendations for the relationship between ISD authorities, community sports organizations and the positive and substantial impact on the development of the community and ISD.