**2.2 The importance of creativity and innovation in entrepreneurship, business and global market**

The importance and the role of creativity and innovation in entrepreneurship and business have been critically discussed by many researchers in the previous studies [5, 6, 14, 22, 26, 27]. In the recent changing global economy, the nature of business is moving from knowledge based to electronic economy or e-economy activities characterized by creativity, innovation, entrepreneurship and imagination [22, 28, 29]. This could lead to increase competition in more business opportunities resulting from the increase impact of globalisation and technology [30].

Entrepreneurs can take advantage of these opportunities by using their creativity in ways that provide their business a competitive edge. It can support innovation and commercial expansion while also having a positive social impact at large ([22, 26, 31], pp. 49–50). It is crucial to emphasise creativity as a tool for future economies since innovation plays a part in successful economies [32]. The importance of creativity and innovation in producing new and innovative business ideas benefits and adds value to companies more. Innovation and creativity are now without a doubt necessary to enable a firm last a long period and remain competitive [14]. Therefore, incorporating creativity and innovation into the agenda for entrepreneurship development is necessary for a nation to succeed and have on-going economic progress ([4], p. 1745).

In 1993, Synetics carried out some research about innovations in major business in the United States of America. Similar findings come out of research by the Department of Trade and Industry in the United Kingdom ([16], pp. 16–17). The findings indicated that the gap between what leading corporations say about innovation and what they did. The gap is large when 80 per cent of US companies said that innovation is very important to their business, but only 4 per cent say that they are good at it. These are clear indications of a consistent connection between a company's commitment to innovation and its success in the marketplace. The findings that support this contention could be categorised into sales, profits, market share and innovation budget. In order to increase a company's chances of becoming a high-performing and successful organisation, the research suggests five fundamental techniques. The first is to increase the effectiveness of meetings. Second, launch official innovation initiatives or strengthen those that already exist. Third, look for outside inspiration. Fourth, encourage better communication and teamwork. Fifth, recognise what consumers and clients will request and want in the future ([16], p. 17).

Juliana et al. [4] investigate the impact of creativity and innovation on the growth of entrepreneurship. Prior to doing so, they combine the knowledge from numerous works of literature on creativity, innovation, and entrepreneurship that are based on Joseph Schumpeter's viewpoints, theories, and studies on the growth of innovation and entrepreneurship. Using a survey design and Yemane sample size determination formulas, a valid sample of 257 participants had an impact on the study. Intriguingly, the matrix analysis showed a substantial correlation between innovativeness and creative thinking, as well as a negative correlation between entrepreneurship development and technological advancement. This suggests that the development of technology supports creativity and innovation. Its direct impact on the growth of

*Creativity, Innovation and Shariah Compliance by the Malay Middle Class Women… DOI: http://dx.doi.org/10.5772/intechopen.109655*

entrepreneurship, however, was not considered to be very important. To discover the truth, this can be looked into further. As a result, this is a plea for policy framework and support for all nations aspiring to economic achievement, not just Nigeria.

#### **2.3 Muslim and hijab fashion worldwide**

The word "hijab" is literally means to veil, to cover or to screen ([1], p. 476). According to Ismail Raji' al-Faruqi, Hijab means the covering of a Muslim woman or the Islamic style of dressing for women ([33], p. 28). The English word "scarf" and the Arabic term "hijab" have been used interchangeably, but the hijab has cultural connotations in many Muslim countries. Mohamood [34] illustrates that traditional and contemporary Islamic scholars and sociologists consider the veil as an assurance for the integrity of women and a protection from being used as a sexual object by predators. The term "hijab" in this study refers to the headscarf or veil that covers the hair of Muslim women when they are dressed appropriately and modestly. Muslim women show their identity and spiritual faith by donning a headscarf as a cultural and religious ritual [35]. Thus, there are inner and spiritual meanings for wearing the veil in the physical realm. It only portrays physically a lesson that must be understood spiritually [35].

In recent years, the hijab has emerged as a sign of Islamic consciousness, as more women are considering wearing the hijab as a symbolic of their conviction and dedication to be part of an Islamic Resurgence [36–50] especially in countries where wearing it is not compulsory or in non-Muslim countries [51] ([1], p. 477).

It is now possible to redefine the Muslim sign as a result of the hijab's growing popularity. The popularity of "Muslim women who dress stylish and/or make fashionable garments, while orienting towards what is being proposed by their religion in terms of attire" (hijabists or hijabistas), also known as "Muslim women who wear the hijab," has contributed to the emergence of the hijab fashion ([52], p. 161).

As a result of the growth of Muslim fashion media, bloggers, designers, and merchants, Muslim women today have more options for Muslim clothes, designs, and styles than ever before [53]. Siti Hasnah and Harmimi [1] summarised Wilson's [54] conclusion that the hijab fashion trend went as far as offering loose clothing by bridging communities locally through producing hijab fashion that stick with Muslim cultural terms and extending these offerings globally to eagerly awaiting Muslims consumers around the world. The current hijab fashion trends make an effort to update a modest look while preserving the fundamentals of traditional and cultural beliefs. This fashion produces a new style and trend for Muslim women who are fusing fashion with their Islamic faith, giving off a revitalising contemporary feeling of elegance and vigour.

As a transformational socialisation tool for Malay-Muslims in Malaysia's heterogeneous society, Nurzihan Hassim [55] explored the hijab, or the act of veiling. Using images of veiled Muslim women who are primarily Malay, the hijab was presented in the media as a progressive life style. Aside from Islamic upheavals and the globalisation of veiling in Muslim-majority nations, local socio-political changes have commodified the hijab as a Malay sovereignty-produced item rather than a representation of religious responsibility. Malay-Muslim women are more likely to be exposed to media messages that challenge traditional Malay-Muslim stereotypes as a result of the fusion of old and new media channels. The study investigates the local hijab phenomenon by analysing media coverage of it and its impact on viewers' attitudes and behaviours. Findings show that accessibility and diversity of content resonate with acceptance of this dynamic cultural identity.

Siti Hasnah and Harmimi [1] explore the factors influence the fashion consciousness in hijab fashion consumption among Muslims. The predictors of hijab fashion consciousness and consumption has been examined. Muslim women in developing countries, in particular the Muslim countries such as Malaysia whereby the number of educated, employed women has increased, and the country has changed and progressed from a traditional to a modern lifestyle. They have changed into contemporary, affluent Muslim women who adhere to the Shariah's dress code by dressing modestly and donning the headscarf. Because of this, the hijab fashion among "Muslim women who wear fashionable attire with matching fashionable headscarves" known as "hijabistas" is thriving.

Utilising the convenience sample method, data were collected by distributing questionnaires to Muslim women who attended the 2014 Kuala Lumpur International Hijab Fashion Fair. SmartPLS was utilised to analyse a total of 345 final usable data. The results show that fashion consciousness is positively influenced by dressing style, fashion motivation, fashion uniqueness, and fashion knowledge sources, which in turn adversely impact hijab fashion consumption which in line with the Shariahcompliant dress code [1]. Even though, Siti Hasmah dan Harmimi ([1], p. 490) have revealed their important outcome based on the conceptual framework, but the study should not ignore the important construct for Muslim products consumption, that is religiosity or religious values in the instrument of hijab consumption. This has been realised by both of them in their limitation and suggestion for future research statement: "In terms of construct, future studies must focus on other constructs, such as religious values or religiosity, in the Hijabista market segment".

Due to pandemic restrictions, foot traffic at retail establishments has decreased, which has negatively impacted modest fashion as well as the rest of the fashion business ([56], p. 5). Sales have been saved, nonetheless, thanks to the shift towards multichannel marketing and e-Commerce. The modest luxury fashion company Elle B Zhou used a 3D virtual representation of a Saudi model for its introduction, and the Turkish modest fashion powerhouse *Modanisa* introduced a new network in Malaysia with an online fashion show. Regularly through partnerships, mainstream clothing companies have continued to introduce their own lines of modest clothing. Muslim fashion spending expanded by 5.7% in 2021, from USD\$279 billion to USD\$295 billion, and is projected to expand by 6.0% in 2022 to USD\$313 billion and USD\$375 billion in 2025, for a 6.1% for a four-year Compound Annual Growth Rate (CAGR) [56].

#### **2.4 Shariah compliance in the Muslim dress**

According to Ismail Raji' al-Faruqi, ([33], pp. 36–37), al-Shari'ah means the collection name for all the laws of Islam, including Islam's whole religious and liturgical, ethical and jurisprudential systems. Shariah is an Arabic word which means the path that should be followed by Muslims [44]. Moreover, Shariah also means the totality of Allah's commands which regulate life for every Muslim in all aspects of life [57].

Syariah compliance is a term used to describe the practise of adhering to the laws obtained from the Qur'an, the Prophet Muhammad's Sunnah, agreement, analogy, and other acceptable and approved sources derived from these beginnings. These sources are used by the legal expert to determine which laws were most likely intended by the lawgiver [58]. In regard to the general guidelines in Islamic fashion for Muslim women, Hanisa et al. [59] describes that there are about 500 verses from the Quran and more in the Hadith regarding women's dress that should be followed by the Muslim women. Allah SWT mentioned in one of these verses as below.

*Creativity, Innovation and Shariah Compliance by the Malay Middle Class Women… DOI: http://dx.doi.org/10.5772/intechopen.109655*

*"O Prophet, enjoin your wives and your daughters and the believing women, to draw a part of their outer coverings around them.110 It is likelier that they will be recognised and not molested.111 Allah is Most Forgiving, Most Merciful."*

*(Al-Quran, Chapter Al-Ahzaab, 33: verse 59).*

In general, the regulation written in the Quran and the Hadith, are meant to protect women from harm [59]. Some of the major guidelines can be summarised in **Table 1**.

Islam has never prescribed a particular design style for Muslims to obey, despite the rules stated in the holy book of the Quran and illustrated with numerous examples in the Hadith. Despite being very generic, the command contains detailed instructions for Muslims to abide with. Therefore, Muslim women have the option to interpret the guidelines in light of their culture, environment, or activity, as long as it adheres to the instructions provided [59].

Both the Qur'an and the Sunnah place a strong emphasis on maintaining modesty when it comes to attire and style. Many popular aspects of Muslim dress, such as wearing longer-length clothing with more body coverage, opaque fabrics, and looser fits, reflect this ([56], p. 11). These still stand as some of the key characteristics that define what constitutes a garment as "modest" among Muslims around the world, despite the varied definitions of "modesty." Muslim nations are placing an increased emphasis on employing halal products and sustainable and ethical manufacturing processes [56].

Entrepreneurship within the framework of the Shari'ah compliance presents the impact that the Islamic religion has in the areas of realm of operation, financing, the forms of business, innovation, consumerism, women entrepreneurship, and social interest [60]. In the case of Muslim hijab fashion industry, the element of creativity and innovation in each piece of art and creative design must be complied with the Shariah principles.


*Source: Hanisa et al. ([59], p. 455).\* Non-Mahrams or Ghayr Mahrams are any males that a woman is allowed to marry (such as a cousin or any random Muslim male), as well as any males that are currently prohibited from marriage but may one day be allowed to wed if certain conditions alter. To put it another way, a Muslim woman who is previously married is not allowed to marry another Muslim man while she is still married. She may, however, marry another Muslim man after divorcing her current spouse and completing the "Iddah" (waiting time following divorce). Source: http://www. islamicinformation.net/2008/07/mahram-in-islam-explained.ht ml (29.10.13).*

#### **Table 1.**

*Fundamental guidelines in Islamic fashion for Muslim women.*

## **2.5 The concept of the middle class**

Being affluent, educated and agent of social change, the middle class gain prominence by their income level, and become a pressure group in struggling to the issues pertaining social change and socio-economic development [61], ([62], p. 131), [63]. This study uses a combination of occupational categories and household income to define the middle class based on the most recent measurement of social class status from a Malaysian perspective. According to the Tenth Malaysian Plan 2011–2015 (2010), the middle 40% of Malaysians' household income in 2009 ranged between RM 2300 to RM 5599, while the top 20% of Malaysians' household income was greater than or equal to RM 5600.

Wan Nor Azriyati et al. [64], categorise the lower-income category includes individuals who earn less than RM1000, the lower-middle income category includes those who earn between RM1,501 and RM2,000, the middle-middle category includes those who earn between RM2,001 and RM4,000, the upper-middle income category includes those who earn between RM4,001 and RM6,000, and the high income group includes [64]. The household income range outlined in the Government Transformation Plan 2011–2015 document and Wan Nor Azriyati et al. [64], as well as the occupational model of Abdul Rahman Embong [65], are all modified as a guide for this study [61]. Moreover, Malaysia Standard Classification of Occupations 2008 [66] has classified 10 classification of major occupations as follow (**Table 2**).

From these occupational model and household income range, the middle class can be divided into two groups: those who earn between RM 2301 and RM 5599, and those who earn between RM 5600 and RM 10,000 or more and are considered upper-middle class. According to the aforementioned classification, professionals, technical, administrative, management, clerical, and service sector individuals who earn a minimum monthly household income of RM 2300 to RM 10,000 or more are considered middle class [61]. In the context of the current study, the Malay women entrepreneurs have been categorised with these range of occupation and household income.


*Source: Malaysia Standard Classification of Occupations 2008, 2019. Available from: https://www.jobsmalaysia.gov. my/emasco/pengenalan-emasco#home.*

#### **Table 2.**

*Major occupations in Malaysia standard classification of occupations 2008 [66].*

*Creativity, Innovation and Shariah Compliance by the Malay Middle Class Women… DOI: http://dx.doi.org/10.5772/intechopen.109655*
