927035

research-article20202020
SGOXXX10.1177/2158244020927035SAGE OpenListyorini et al.

Original Research

SAGE Open

The Role of Religiosity on Fashion

April-June 2020: 1­–15
© The Author(s) 2020
DOI: 10.1177/2158244020927035
https://doi.org/10.1177/2158244020927035

Store Patronage Intention of Muslim journals.sagepub.com/home/sgo

Consumers in Indonesia

Andriani Kusumawati1 , Sari Listyorini1, Suharyono1,

and Edy Yulianto1

Abstract
Religiosity covers all aspects of human life values. Consumer decision-making in Muslim product purchase needs to involve
religiosity. Muslim fashion is increasingly popular and becomes a potential business for fashion entrepreneurs in Indonesia.
This condition evokes a dilemma for the consumers as Muslim fashion users on whether they have to conform to the
religious sharia or follow the trend. The purpose of this article is to identify the role of religiosity as a factor affecting
Muslim consumers to revisit Muslim fashion stores. This research involved 243 Muslim consumers of several Muslim fashion
stores. The results showed that religiosity of Muslim consumers had a direct effect on patronage intention and indirect
effect on patronage intention of Muslim fashion stores through Customer Satisfaction. The research findings are directed
to managerial implications for Muslim fashion entrepreneurs in relation to consumer religiosity and marketing of Indonesian
Muslim fashion products.

Keywords
religiosity, patronage intention, fashion store, Muslim consumers, Indonesia

Introduction Indonesian Muslim population belongs to the largest one in

The Muslim fashion industry is important to discuss consider-
ing the growing phenomenon in the world, especially in
Indonesia. The Muslim population in Indonesia is among the
largest in the world (about 85% of the population is Muslim),
so it needs clothes that will suit their religion. In 1970 and
1980s, Indonesia banned the use of headscarves because it is
considered illicit, especially at schools. Headscarves are still
limited to Muslims who have high religiosity such as in
Islamic boarding schools. Over time, the awareness of wear-
ing headscarves is not only limited to older women or those
living in Islamic boarding schools but also for young women
(Arifah et al., 2018). Hence, there is an increase in wearing
headscarf among artists, presenters, and even public officials.
This phenomenon is then increasingly developed and follows
fashion trends. Some Muslim women think that this style is
way better than wearing no headscarf at all (Agustina, 2015).
The fashion market is one of the important markets for
global Muslim consumers. The Muslim population is a fast-
growing market that potentially grows businesses around the
world, including fashion. Hijab fashion is a symbol of
Muslims. According to Blommaert and Varis (2015), reli-
gion-oriented Muslim women can dress stylishly. Muslim
fashion in Indonesia increasingly develops, given that the
the world (around 85% of the population are Muslim).
Therefore, the need for clothing that is in accordance with
Islamic rules is also high. Such a condition encourages
Indonesian Muslim fashion to grow along with the arising
phenomenon that many Indonesian women wear hijab.
Indonesia is third ranked in terms of Muslim fashion shop-
ping in the global market (Global Islamic Economic Report,
2014–2015), meaning that Indonesia has market potential at
the global Muslim fashion level. Fashion producers or
designers will be motivated to always work in creating new
designs for Muslim fashion in Indonesia particularly and in
the world generally. Considering the global Muslim market
potential, Indonesia is increasingly active in improving the
Muslim fashion industry.
This promising business trend attracts many parties to
create products that have a great vogue among Muslim fash-
ion users, which is increasingly shifting from the simple to
1
Universitas Brawijaya, Malang, Indonesia
Corresponding Author:
Andriani Kusumawati, Department of Business Administration,
Universitas Brawijaya, Jl. Veteran, Malang 65145, Indonesia.
Email: andriani_kusuma@ub.ac.id

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(https://us.sagepub.com/en-us/nam/open-access-at-sage).
2 SAGE Open
stylish and fashionable concepts. This transformation
becomes very important to be studied, given that Muslim
fashion currently has increasingly neglected Islamic rules.
The consumer behavior theory suggests that marketers need
to accommodate consumer needs, but on another side, should
also pay attention to the applicable Islamic rules. Marketers
often follow fashion development just in pursuit of profits
while consumers often follow fashion trend just to look more
modern and stylish. Religion plays an important role in
Muslim fashion, meaning that dressing must suit religious
rule. It requires someone’s religiosity to Muslim fashion.
Religiosity develops into a major topic of personality and
social psychology studies (Saroglou, 2014; Sedikides, 2010).
Based on the data, 65% of people in the world consider reli-
gion to be an important part of daily life (Diener et al., 2011).
This shows that religiosity plays an important role in the way
a person brings him/herself to the social environment
(Baumeister, 2002).
Religiosity is associated with consumer shopping behavior.
Researchers have argued that the effect of religion on consumer
behavior depends on the level of individual religious commit-
ment in his personal life because religion is basically very per-
sonal (Mokhlis, 2009). Houck et al. (2018) wrote that religion
tends to cause complexity because the nature of a religious sys-
tem (the questions they face) is often complex, whereas, on the
other hand, religion also able to create an easy way of thinking.
Consumer behavior is an important part of marketing as it
describes individual behavior in meeting his life needs by buy-
ing products. Marketing in Islam emphasizes the fulfillment of
several parameters of the Qur’an, Sunnah, and the principle of
Islamic religion (Al-Azmeh, 2009). Islamic marketing serves
as a strategy to improve the welfare of stakeholders and com-
munities based on the Qur’an and Sunnah (Fischer, 2011).
According to Sandıkcı and Jafari (2013), the Muslim market
segment potentially attracts marketers’ interest in the concept
of Islamic marketing. The purpose of the Islamic market is in
line with the purpose of Islamic sharia that humans are mes-
sengers of God, thus all human behaviors are controlled and
managed according to the will of God (Haneef, 1997; Hassan
& Lewis, 2007; Khan, 1991).
Gökarıksel and Secor (2009) said that there is a combina-
tion of Islamic fashion, moral, and capitalistic philosophy.
Islam demands fashion companies to represent the Islamic
rules on their products and, at the same time, the companies
want to increase profits for their business continuity. That is,
Muslim fashion stores as Muslim product sellers are allowed
to offer and sell the latest fashion products but still required to
remain wise and obedient to the Islamic sharia. Muslim fash-
ion consumers will revisit certain Muslim fashion stores that
provide products according to their needs, values, and expec-
tations. Religiosity determines a person’s intention to revisit a
Muslim fashion store as the products are in accordance with
his expectation. If a Muslim fashion store is perceived to
match one’s religiosity, the store will likely to be revisited by
the person. Sandıkcı and Ger (2010) carried out a study of
Muslim fashion and revealed that Muslim consumers would
take a long time to just harmonize their clothes with their veils.
Fashion products provided at the store can affect the desires of
Muslim consumers so that when the store has provided prod-
ucts as expected, buyers can visit them. Religiosity influences
retail patronage activities (Mokhlis, 2006).
Thus, this research aimed to determine the role of religiosity
in influencing Muslim customers’ patronage intention associ-
ated with Customer Perceived Value (CPV) and Customer
Satisfaction. To achieve the research objective, we conducted
these following steps: first, examining the relationship between
religiosity and CPV; second, examining the relationship
between religiosity and customer satisfaction; and third, exam-
ining the relationship between religiosity and patronage inten-
tion through CPV and Customer Satisfaction. This research
focuses on fashion products for Muslim consumers provided by
Muslim fashion stores. This research selected Muslim fashion
stores due to its significant trend toward Muslim fashion prod-
ucts and ease to recruit Muslim fashion consumers for this
study.
Literature Review
Theory of Reasoned Action was designed to take account of
people’s decision-making (Ajzen & Fishbein, 1980). This the-
ory involves normative beliefs and behaviors, attitudes, and
subjective norms as antecedents of intentions on individual
efforts to specific behaviors (Ajzen, 1991, 2011; Ajzen &
Fishbein, 1988). Subjective norms are individual beliefs about
what other people think she or her should do in a certain con-
text but give less attention to the concept of personal norms
(i.e., individual beliefs or perceptions of right or wrong).
Attitude is an individual feeling to perform certain behaviors
that are beneficial and unfavorable (Fishbein, 2008). An indi-
vidual behavioral intention is a combination of attitudes toward
behavior and subjective norms.
If consumers feel the positive result of doing a behavior,
they will have a positive attitude to conduct the behavior in the
future. And vice versa, if a behavior is felt to be negative, con-
sumers will have a negative attitude to conduct the behavior in
the future. This study does not require subjective attitudes and
subjective norms as variables because the one categorized atti-
tude is CPV and Customer Satisfaction while the subjective
norm is religiosity. Attitudes toward behavior and subjective
norms create intentions to behave in certain ways. Fishbein
and Ajzen (1975) proposed that the intention to behave refers
to future behavior. The intention to behave meant is patronage
intention. Patronage intention is the closest antecedent of
patronage and an indicator whether customers will continue to
visit or switch from stores (Zeithaml et al., 1996).
Religiosity and Fashion Muslim
Religiosity is highly important to be discussed because it
plays a big role in transmitting religious values and forming
Listyorini et al.
a part of individual self-identity (Maclean et al., 2004). The
assumption is that if an individual involves religion as his
identity, it will greatlyaffect his behavior. One of the high-
lighted behavior is product-purchasing behavior. Musgrave
and McFarlane (2004) defined religiosity as the way people
express their beliefs and practice their religions. According
to Johnson et al. (2001), religiosity is to what extent an
individual is committed to his religion and its teachings
such as attitudes and behaviors that reflect the commitment.
Delener (1994) stated that religiosity as ahighly important
construction affecting consumer decision-making through
individual cognitive and behavioral influences over time.
Religion can also influence the aspects of consumer behav-
ior (Burroughs & Rindfleisch, 2002; Delener, 1990, 1994;
Hirschman, 1981; McDaniel & Burnett, 1990; Mokhlis,
2006; Rindflisch et al., 2004; Wilkes et al., 1986). Idris
et al. (2011) agreed that religiosity was a significant factor
to choose Islamic products.
Islamic people demand Islamic products and services
which constitute the latest prospect from markets around the
world. The relationship is that if the products do not pene-
trate into the Islamic market, the coIDRorate sustainability
will be threatened (Morphitou & Gibbs, 2008), one of which
is implemented in fashion products. As argued by Gooch
(2011), Islamic fashion for women is generally costumes that
cover from the head to ankle. Therefore, fashion products for
Muslimah should at least be adjusted to this rule. On the
other side, according to Bilefsky (2012), Muslims are
required to save money while Islamic fashion leads them to
consumerism. As explained by Razzaq et al. (2018), religios-
ity moderates the effect of sustainable fashion consumption
and pro-environmental attitudes toward sustainable clothing
consumption. This means that Islam still prioritizes religious
values in products consumption.
According to Lewis (2015), wearing headscarf is a phe-
nomenon that applies to contemporary consumer global cul-
ture. In Western countries, the communities and academics
prohibit headscarf as fashion because they assume that it is
limited to ethnicity and religion. Headscarves are not a defi-
nite entity but a phenomenon bound by space and time related
to the aspects of individual personal and social life. Muslim
communities in Britain and cosmopolitan cities throughout
the West wear Muslim fashion as an expression of their iden-
tity and faith. Meanwhile, individuals tend to change their
fashion style outside the framework of Muslim fashion. A
Muslim woman may who looks not attract attention in one
place but is very attractive in another (Tarlo, 2010).
There are differences between Indonesia and the Middle
East term regarding headscarves and veils as a women’s
headdress. Headscarves are a piece of cloth that almost com-
pletely covers a woman’s body except for the face and hands
while veils usually refer to a long transparent shawl that cov-
ers a woman’s hair. Islamic clothes are not only a symbol of
godliness but also reflect individual and communal identity.
3
For some people, fashion is a part of a lifestyle, but for those
living in an Islamic boarding house, it will be different
because there is a special rule in dressing (Amrullah, 2008).
CPV
Perceived Value is a comparison between what customers get
(i.e., benefits, quality) and what they give (i.e., cost or sacri-
fice) (Zaithaml, 1988). CPV is consumers’ whole assessment
about the usefulness of products or services based on their
perceptions of the product benefits they will receive
(Zeithaml, 1988). Previous research showed that individual
values influenced the decision to opt for certain clothing
styles (Solomon & Rabolt, 2009). Value is defined as an
interactive experience and distinguishes a person’s experi-
ence in interacting with objects or events. Value is defined as
consumer behavior from the emotional aspect and consumer
interaction with the product. Solomon (2008) compared utili-
tarian, hedonic shopping value, and pleasure. Value occurs
when consumers shop because of the possibility to socialize
with their friends (Bäckström & Johansson, 2006). A collec-
tion of individual values is very important for consumption
activities. Many purchases are made because consumers
think the product of purchase will result in the achievement
of goals related to the value (Solomon, 2008). Value is very
influential in fashion shopping decisions.
Muslim women in Kuwait are attracted to Western luxury
fashion brands as a symbol that expresses a woman’s sexual
freedom. Consumers neutralize the consumption of luxury
fashion brands by presenting “modestly sexy” in recreating
the meaning for western luxury fashion brands in Kuwait
leading to positive brand perceptions (Al-Mutawa, 2013).
Customer Satisfaction
Kotler (2000) argued that Customer Satisfaction refers to a
person’s feeling of pleasure or disappointment related to the
conformity between product performance and his expecta-
tion. During sales, customers are encouraged to repurchase
and become loyal customers (Kocoglu & Kirmaci, 2012).
Customer Satisfaction is an assessment of the conformity
between pre-product purchase expectations and the results
achieved after purchase. Customer satisfaction is a concept
to determine how the product or service delivered meets or
exceeds customer expectations (Christopher et al., 1991).
Kotler (2003) said that the concept of customer satisfaction
is abstract and the real satisfaction expression. The level of
satisfaction differs depending on how the customer com-
pares the company’s product or service.
Satisfied customers tend to shop at retail and come back
for future purchases. (Ranaweera & Prabhu, 2003; Vesel &
Zabkar, 2010; Williams & Naumann, 2011). Customers often
rely on satisfaction to decide which retailers are worth keep-
ing (Raciti et al., 2013).
4 SAGE Open
Patronage Intention
Patronage intention is the closest antecedent of patronage
and an indicator determining whether a customer will con-
tinue to visit or move from a store (Zeithaml et al., 1996).
Mathwick et al. (2001) said that patronage intention is the
willingness of customers to consider, recommend, or buy
from the same retailer in the future. The initial concept of
behavioral intention toward the store/brand is mainly focused
on the willingness to buy (Dodds, Monroe, & Grewal, 1991).
A study of the concept of behavior toward stores sees patron-
age intention as a multidimensional construction including
the willingness to recommend and buy, and the possibility of
shopping as the patronage dimension of store intention
(Baker et al., 2002).
Previous studies of consumer behavior defined patronage
intention as consumers’ desire to behave in a certain way
regarding spend time in a shopping facility, interact with
sales partners and products, and the possibility to buy prod-
ucts and services (Donovan & Rossiter, 1982).
Hypothesis Development
Religiosity and CPV
Religiosity reflects what extent beliefs in religious values
and ideals are held and practiced by an individual (Delener,
1990). Religion has a role in shaping the need for consump-
tion in Muslim countries (Rehman & Shabbir, 2010). The
characteristics of Muslim consumers depend on religious
values while the characteristics of purchases depend on their
religious beliefs (Alserhan, 2010).
A study conducted by Shah Alam et al. (2011) revealed
that religiosity affects Muslim consumers to shop. Wilson
and Liu (2011) stated that Muslim consumers categorize
products as high involvement because they are tied to their
religion so they must be careful in purchasing products. If the
product has provided religious benefits to Muslim consum-
ers, it will affect the shopping behavior of Muslim consum-
ers. Muslim consumers will develop better attitudes and
motivations to visit stores with products that are similar to
the value they hold. The more religious Muslim consumers,
the more they become obedient to religion and look at the
store not only to meet certain consumption needs but also
religious motives (Fauzi et al., 2016).
Some opinions state that religious people do not really like
fashion or otherwise people who like fashion are not reli-
gious. Simplicity in dress is very important for Islam (Badr,
2004; Boulanouar, 2006). Following Muslims principles of
fashion, the product they want is simple and far from being
flamboyant and emphasizes status and prestige (Farrag &
Hassan, 2015). Thus, Muslims with a high level of religiosity
must be more inclined to adjust to Islamic clothes by fulfilling
modesty requirements than that of individuals with low levels
of religiosity (Bachelda et al., 2013).
Thus, the relationship between Religiosity and CPV can
be explained as follows: if a fashion product does not meet
the benefits as consumers expect, the CPV will be low. The
benefits referred to here are fashion products that correspond
to the level of one’s religiosity. Thus, there is an effect of
religiosity on CPV. The following hypothesis is posited:
Hypothesis 1 (H1): Religiosity has a positive effect on
CPV.
Religiosity and Customer Satisfaction
Religiosity considers the quality or the extent to which a per-
son is religious (Eid & El-Gohary, 2015). Islam obliges to
dress in a certain way, and according to the Sunnah of the
Prophet (Haneef, 1996). Nowadays, Muslim women are
more aware of the meaning of fashion that reflects self-image
and social identity which affects their consumption of fash-
ion (Hassan & Harun, 2016). Shukor’s (2012) study showed
that there are six benefit factors of clothing on Muslim
British: conformity, social status, simplicity, uniqueness, and
personal identity. It indicates that Muslim consumers will be
satisfied if there are elements of several benefits provided by
Muslim fashion products in the related store.
This research intended to examine whether someone with
high religiosity would have high satisfaction with a product
as it had met his expectations. If a product quality is consid-
ered to match one’s religiosity, it will create satisfaction.
Thus, there is an effect of religiosity on Customer Satisfaction.
The following hypothesis is posited:
Hypothesis 2 (H2): Religiosity has a positive effect on
customer satisfaction.
Religiosity and Patronage Intention
Religion has the greatest potential to influence an individual
spend on fashion. Religiosity can directly affect the choices
or alternatives of consumer spend on fashion (Siguaw &
Simpson, 1997). Sheth (1983) provided two alternatives of
how religion can impact shopping behavior: an indirect way
that originates from the impact of religion on personal values
and the direct way through which religion influences alterna-
tive retail outlets (Siguaw & Simpson, 1997).
Patronage intention is a customer behavior to revisit or
move from a store (Zeithaml et al., 1996). Religious consum-
ers will consider their purchasing decisions because they
truly act on their religions. Thus, whether consumers will
come back to the store selling products that match their reli-
giosity is an important thing to be considered. The following
hypothesis is posited:
Hypothesis 3 (H3): Religiosity has a positive effect on
Patronage Intention.
Listyorini et al.
CPV and Customer Satisfaction
Zeithaml (1988) stated that CPV is the overall assessment of
consumers about the usefulness of a product or service based
on their perceptions of what is received and given. Moreover,
Woodruff (1997) stated that CPV is a perception of what cus-
tomers feel, and the evaluation of product attributes, perfor-
mance, and consequences after the product consumption will
make the customers achieve their goals in various usage situ-
ations. Customer satisfaction is an antecedent and also a con-
sequence of value perceptions. Several researchers support
for the values that are positively perceived and directly influ-
ence customer satisfaction (Cronin et al., 2000). Customer
values will be obtained if consumers have been through vari-
ous situations such as experience, knowledge, and even the
use of products. That is, customer satisfaction with a product
will emerge due to various situations they have experienced.
The following hypothesis is posited:
Hypothesis 4 (H4): CPV has a positive effect on Customer
Satisfaction.
CPV and Patronage Intention
According to Sanchez-Fernandez et al. (2007), consumer
values are values perceived to be visible from two perspec-
tives, namely economic and psychological perspectives.
From the economic perspective, the value refers to the price
that consumers are willing to pay for a product and the prod-
uct usefulness for the consumers. Meanwhile, the psycho-
logical perspective associates the value with cognitive and
affective aspects that affect consumer purchasing decisions
(Gallarza et al., 2011). Consumers can provide an assessment
of fashion products not only limited to these two perspec-
tives but can be based on several aspects: functional, physi-
cal, social, cultural, and spiritual when evaluating products.
According to Shim and Bickle (1994), the are several bene-
fits of clothes: self-improvement, social status/prestige, sex
appeal/femininity, fashion image, functional/comfort, role
identification, compensation for lack of images, individual-
ity, and mature/sophisticated appearance. Those benefits can
be used to evaluate fashion products, especially Muslim
fashion.
According to Ajzen and Fishbein (1980), an intention is
determined by two basic factors, namely personal and social
factors. Personal factors include individual evaluation of
something reflected in attitudes and behavior (Ajzen &
Fishbein, 1980) while social factors refer to individual per-
ceptions of something based on individual pressure to behave
or not behave (Ajzen & Fishbein, 1980). Consumers feel and
assess products based on their experience with the products.
Therefore, consumers will repurchase or use a product if the
product is assessed to be good by consumers. The following
hypothesis is posited:
5
Hypothesis 5 (H5): CPV has a positive effect on
Patronage Intention.
Customer Satisfaction and Patronage Intention
The previous theories indicate that Customer Satisfaction is
the main key to patronage intention (Hutcheson & Montinho,
1998; Stank et al., 1999; Taylor & Baker, 1994). In the end,
customer satisfaction is indicated to directly affect patronage
intention. Consumers who are satisfied with a product will
do positive behaviors such as repeatedly buying the same
product or different products in the same store. Customer sat-
isfaction generates the possibility of higher repeat purchase
in time (Zeithaml et al., 1996). Patronage intention is a repeat
purchase behavior in a particular store for the same product
or different products (Osman, 1993). Thus, the higher a per-
son’s Customer Satisfaction is, the higher his patronage
intention will be. The following hypothesis is posited:
Hypothesis 6 (H6): Customer Satisfaction has a positive
effect on Patronage Intention.
Based on the TRA and literature review, we formulated a
conceptual model of this research to answer the proposed
hypotheses (presented in Figure 1). The model was built on
the concepts of Religiosity, CPV, Customer Satisfaction, and
Patronage Intention. The assumption underlying this model
was that religiosity affected CPV and Customer Satisfaction
which subsequently influenced consumers’ desire to revisit
the store.
This research examined the relationship between religios-
ity, CPV, customer satisfaction, and patronage intention.
Each variable was chosen based on the previous theories and
studies. Based on the theory of Foxall and Goldsmith (1994),
only a few opinions state that religion related to cognitive
elements can provide basic knowledge to control human atti-
tudes and behaviors. However, according to Fam et al.
(2004), religion plays a dominant role in shaping individual
attitudes and behaviors toward goods and services, indicat-
ing that one’s religiosity can affect CPV. On the other side,
Eid and El-Gohary (2015) found the relationships between
religiosity and customer satisfaction. Meanwhile, Gallarza
et al. (2016) studying consumers of chain stores in Spain
found the relationship between CPV and customer satisfac-
tion. Differently, Blasco et al. (2017) examined the effect of
different value dimensions (functional, emotional, social) on
two types of customer satisfaction (cognitive and affective)
and loyalty as the behavior results of retailers in Spain.
Moreover, Jamal and Sharifuddin (2014) found the relation-
ship between religiosity and patronage intention on halal-
labeled products consumed by Muslims in the United
Kingdom. The relationship between CPV and patronage
intention was also discovered by Rahman et al. (2016) in
malls in Wuhan China, in which the correlation between mall
6 SAGE Open
Figure 1. Research framework.
personality, fashion orientation, shopping value, and patron-
age intention was examined. Jamal and Sharifuddin (2014)
also tested such a relationship on halal-labeled products con-
sumed by Muslims in the United Kingdom to identify the
impact of perceived value and perceived usefulness of halal-
labeled products, culture, and religion on purchasing inten-
tion and patronage intention. Furthermore, Sadachar and
Fiore (2016) examined the effect of customer satisfaction on
patronage intention in Indian retailers while Sharma (2015)
discussed on the perception of service quality in the context
of small retail businesses or chain stores in Lousiana.
Method
The sampling technique of this study was purposive. In this
research, a survey was conducted on consumers who had
bought Muslim fashion products in Muslim fashion stores in
Yogyakarta and Semarang cities, Indonesia. The samples
were consumers who had twice bought Muslim fashion
products in the last 6 months. Before the research was carried
out, the researchers asked for permission to collect data from
the store management. Data were collected for 2 months
from June 2018 to August 2018. Samples obtained were 243
respondents consisting of 129 and 114 respondents in
Yogyakarta and Semarang. The different sample in each city
depended on the response rate. This research was conducted
in 17 outlets under 4 Top Brand Muslim Fashion namely
Zoya, Rabbani, Elzatta, and Dannis. The procedure under-
taken by the researchers was approaching consumers in the
stores right after they made a purchase and asking for their
participation in the research survey. To avoid rejection, the
researchers first explained the purpose of the survey and then
distributed questionnaires to them.
Scale of Measurements
Measurement items were adopted from the previous studies
associated with the research variables. Religiosity was
measured using eight items adapted from Rahman et al.
(2016) and three items adapted from Farrag and Hassan
(2015). The CPV variable was measured using four items
taken from Chi and Kilduff (2011) and Bhaduri and Stanforth
(2017) and three items adapted from Albrecht et al. (2015).
As for the Customer Satisfaction variable, it was measured
using four items adopted from Blasco et al. (2017) and Kuhn
et al. (2016). Moreover, the Patronage Intention variable was
measured using two items adapted from Mehta et al. (2013)
and four items adapted from Kaul et al. (2010). All the items
were measured on a 5-point Likert-type scale ranging from 1
(strongly disagree) to 5 (strongly agree). The demographic
description in this research includes age, status, occupation,
income, and fashion shopping.
Results
Respondent Profiles
Respondents in this research amounted to 243 female Muslim
(Muslimah) consumers of Muslim fashion stores who were
at least 18 years old. The majority of respondents were 18 to
26 years old (51.85%) and the status of the majority of
respondents was single or unmarried (49.79%). In terms of
occupation, the majority of respondents were university stu-
dents (27.6%). Regarding the last education, the majority of
respondents were high school graduates (almost reaching
56.8%). And, the pocket money of most of the unmarried
respondents amounted to IDR 150,000 to IDR 1,120,000
(53.72%). Meanwhile, in terms of fashion shopping in 1
month, 58.44% of the respondents spent IDR 50,000 to IDR
440,000. Most respondents preferred to go shopping in out-
lets rather than shopping in malls and online stores (63.4%).
Measurement Model
To verify the hypotheses, we conducted a component-based
structural equation analysis with WarpPLS 5.0 (Kock, 2013)
Listyorini et al. 7

Table 1. Sociodemographic Characteristics (n = 243). Ghozali, 2005). In addition, the average variance extracted
(AVE) from the four constructs ranging from 0.509 to 0.607,
Item % Frequency which significantly exceeded the minimum acceptable value
Age ranges of 0.5 (Fornell & Larcker, 1981). According to Fornell and
18–26 years 51.85 126 Larcker (1981), if AVE is less than 0.5 but has a reliability
27–35 years 14.40 35 composite of more than 0.6, it can still be considered to meet
36–44 years 20.58 50 the validity requirements.
45–53 years 10.70 26 This convergent validity of this analysis was confirmed. It
54–62 years 2.47 6 was shown that each construct was unidimensional. As seen
Marital status in Table 3, the correlation matrix has met the provision limits
Single 49.79 121 according to Fornell and Larcker (1981) and the coefficient
Married 48.97 119 was greater than the correlation coefficient between con-
Widow 1.23 3 structs so as to achieve discriminant validity. In conclusion,
Occupation the research instruments were valid and reliable.
Student 2.5 6
College student 27.6 67
Private employee 25.5 62 Hypothesis Testing
Civil servant 8.2 20 The validity of both the research model and hypotheses was
Self-employed 14.0 34 tested using PLS. Measurement of model fit and quality indi-
Housewife 18.9 46 ces refers to the data analysis using WarpPLS (Kock, 2013).
Others 3.3 8 The measurement results showed: Average Path Coefficient
Latest education (APC) = .275, p < .001; Average R-Squared (ARS) = .254,
Senior high graduate 56.8 138 p < .001; Average Adjusted R-Squared (AARS) = .249,
Bachelor’s degree 7.8 19 p < .001; Average Block VIF (AVIF) = 1.180, acceptable if
Master’s degree 30.9 75 ≤ 5; Average Full Collinearity VIF (AFVIF) = 1.535,
Doctoral degree 4.5 11 acceptable if ≤ 5; Tenenhaus Goodness of Fit (GoF) =
Pocket money
0.376, acceptable if ≤ 0.36; Sympson’s Paradox Ratio (SPR)
IDR 150,000–IDR 1,120,000 53.72 65
= 1.000, acceptable if ≥ 0.7; Statistical Suppression Ratio
> IDR 1,120,000–IDR 2,090,000 32.23 39
(SSR) = 1.000, acceptable if ≥ 0.7; Nonlinear Bivariate
>IDR 2,090,000–IDR 3,060,000 9.92 12
Causality Direction Ratio (NLBCDR) = 1.000, acceptable if
>IDR 3,060,000–IDR 4,030,000 3.31 4
≥ 0.7. The results indicate that the model was appropriate
>IDR 4,030,000 0.83 1
and supported by good data.
Fashion shopping in 1 month
Table 4 shows the coefficient of each path (path coeffi-
IDR 50,000–IDR 440,000 58.44 142
cient). After the data were analyzed, the results would deter-
>IDR 440,000–IDR 830,000 28.81 70
>IDR 830,000–IDR 1,220,000 9.47 23
mine whether the hypotheses proposed were accepted or
>IDR 1,220,000–IDR 1,610,000 2.47 6 rejected. Based on the results, H1 stating that Religiosity has
>IDR 1,610,000–IDR 2,000,000 0.82 2 a positive effect on CPV was accepted (α = .270; p < .001),
The most preferred shopping place H2 stating that Religiosity has a positive effect on Consumer
Mall 26.7 65 Satisfaction was accepted (α = .202; p < .001), H3 stating
Outlet/stall 63.4 154 that Religiosity has a positive effect on Patronage Intention
Online store 7.0 17 was accepted (α = .129; p < .001), H4 stating that CPV has
Others 2.9 7 a positive effect on Customer Satisfaction CPV (α = .377;
p < .001); H5 stating that CPV has a positive effect on
Patronage Intention was rejected (α = .086; p < .001), and
H6 stating that Customer Satisfaction has a positive effect on
to detect how Religiosity affected Patronage Intention Patronage Intention was accepted (α = .586; p < .001).
through CPV and Customer Satisfaction. The data were ana- To examine the further mediating effects of CPV and
lyzed using WarpPLS 5.0 (Kock, 2013). The steps carried Customer Satisfaction in Table 5, an analysis was done using
out in this research were examining the relationship between the method adopted from Brown (1997) to determine the
variables and then testing the effect of CPV on Customer direct, indirect and total effects. This research examined the
Satisfaction. The Cronbach alpha values obtained in this effect of Religiosity as the independent variable on Patronage
research ranged from .782 to .911. The standard Cronbach Intention as the dependent variable as well as the mediating
alpha value used in this research was .6 with the assumption effects of CPV and Customer Satisfaction. The results
that the list of questions tested would be said reliable if the showed that the Customer Religiosity toward Muslim fash-
Cronbach alpha value reached ≥ .6 (Nunally, 1996 in Imam ion products had a significant indirect effect on Customer
8 SAGE Open

Table 2. Instruments and Sources Validity.

Variables Items Sources α coefficient

Religiosity (Rel)Rel1: The frequency level of reading books and magazines about religion Rahman et al. (2016) .911
Rel2: The awareness level of the importance of religion Farrag and Hassan
Rel3: The pleasure level of spending time with others (2015)
Rel4: Financial contribution to the religious organization
Rel5: The compliance level of praying
Rel6: The activeness level of religious organization activities
Rel7: The frequency level of strengthening the faith
Rel8: Decisions based on religious considerations
Rel9: Dissatisfaction in acts against faith.
Rel10: Obligation to help others
Rel11: Obligation to respect the rights of others
Customer CPV1: Conformity between the Muslim fashion products price and Muslim Chi and Kilduff .831
perceived value fashion products quality (2011); Bhaduri
(CPV) CPV2: Muslim fashion products benefits for self-image and Stanforth
CPV3: The positive feeling when using the Muslim fashion products (2017); Albrecht
CPV4: Conformity between Muslim fashion products and the desired standard et al. (2015)
CPV5: Use of Muslim fashion products reflecting compliance to religion
CPV6: Benefits of Muslim fashion products for self-performance
CPV7: Perceived ease of use of Muslim fashion products
Customer CS1: The pleasure level of visiting the brand store Blasco et al. (2017) .782
satisfaction CS2: The pleasure level of the existence of the brand store Kuhn et al. (2016)
(CS) CS3: The preference level to the brand store compared with other brand stores
CS4: The customer satisfaction level of experiencing the brand store products
Patronage PI1: Willingness to visit the brand store in the future Mehta et al. (2013) .849
intention (PI) PI2: Willingness to buy items in the brand store in the future Kaul et al. (2010).
PI3: Willingness to shop more in the brand store in the future
PI4: Willingness to recommend the brand store
PI5: Possibility of the brand store to be the first choice
PI6: The frequency level of shopping in the next few years

Note. α = Cronbach alpha.

Satisfaction (α = .201, p < .001).Thus, Religiosity had
direct and indirect effects on Patronage Intention, in which
the indirect effect was through Customer Satisfaction.
Figure 2 presents the final results of the structural model
regarding the relationship between Religiosity and Patronage
Intention through CPV and Customer Satisfaction. All the
relationships between the variables (Religiosity and CPV;
Religiosity and Customer Satisfaction; CPV and Customer
Satisfaction; Customer Satisfaction and Patronage Intention)
were significant at p < .01, excluding the direct relationship
between Religiosity and Patronage Intention which was sig-
nificant at p < .05. There was only one relationship with no
effect, that was between CPV and Patronage Intention.
Discussion
This research aimed to find out the relationship between reli-
giosity and patronage intention in the context of Muslim fash-
ion products. Based on the literature review, the researchers
proposed and tested the research model examining the mediat-
ing effects of CPV and Customer Satisfaction. The results are
consistent with the study conducted by Jamal and Sharifuddin
(2014). According to Maclean et al. (2004), religiosity has an
important role in transmitting religious values and forming
part of individual self-identity. The assumption is that if an
individual includes religion as his identity, it will greatly influ-
ence his values and behavior. One behavior highlighted in reli-
gion is the behavior toward products according to religious
teachings, one of which is Muslim fashion products. Fashion
is a driving force that shapes the way people live, affecting
clothing, hairstyles, art, food, cosmetics, vehicle, music, and
others of daily life (Solomon & Rabolt, 2009). Fashion func-
tions to help a person create a good impression on others (Auty
& Elliott, 1998) and communicate his position in society.
Therefore, fashion representing the identity of Muslims should
be in accordance with Islamic clothing rules. In linear, Muslim
fashion businesses are increasingly following the Muslim
clothing style trend, so are the stores selling Muslim fashion
products. The adjustments made by Muslim fashion stores on
the products are considered according to Islamic rules so as to
attract Muslim consumers with high religiosity.
The research results prove that the effect of religiosity on
CPV was significant, confirming the previous theories
(Zeithaml, 1988). There had long been no studies examining
the effect of religiosity on CPV. Religiosity determines life
ideas reflected in individual and social values and attitudes
Listyorini et al. 9

Table 3. Measurement Model. fashion products consciously understand that they as Muslim
must wear clothing according to Islamic sharia. In other
Construct Items Loadings AVE CR
words, the religiosity level of the respondents in this research
Religiosity (Rel) Rel1 0.696 0.531 0.925 is quite high, directly and indirectly encouraging them to
Rel2 0.643 revisit the Muslim fashion stores. According to Shim and
Rel3 0.802 Kotsiopulos (1992), patronage intention is consumer behav-
Rel4 0.767 ior in choosing a store that represents their purchasing activ-
Rel5 0.739 ity preferences in a particular store. In this case, the Muslim
Rel6 0.692 fashion stores involved in this research have represented the
Rel7 0.696 consumer preferences in choosing and buying products that
Rel8 0.638 match their religiosity. The Muslim fashion stores have also
Rel9 0.743
met the terms and conditions of Islamic teachings in produc-
Rel10 0.797
ing and selling Muslim fashion products.
Rel11 0.782
Furthermore, the results of this research are in line with
Customer perceived value CPV1 0.536 0.509 0.875
(CPV) studies conducted by Blasco et al. (2017); Gallarza (2016);
CPV2 0.683
CPV3 0.808
and Eid and El-Gohary (2015) examining the relationship
CPV4 0.752 between CPV and Customer Satisfaction. CPV is a percep-
CPV5 0.803 tion of what customers feel, and the evaluation of product
CPV6 0.844 attributes, performance, and consequences after the product
CPV7 0.487 consumption will make the customers achieve their goals in
Customer satisfaction (CS) CS1 0.807 0.607 0.860 various usage situations (Woodruff, 1997). Customer satis-
CS2 0.786 faction is an antecedent and also a consequence of value per-
CS3 0.69 ceptions. Several researchers more support for the values
CS4 0.826 that are positively perceived and directly influence customer
Patronage intention (PI) PI1 0.791 0.571 0.888 satisfaction (Cronin et al., 2000). Customer values will be
PI2 0.791 obtained if consumers have been through various situations
PI3 0.669 such as experience, knowledge, and even the use of products.
PI4 0.703 That is, customer satisfaction with a product will emerge due
PI5 0.773 to various situations they have experienced.
PI6 0.799 This research found that CPV had no effect on Patronage
CR = composite reliability; AVE = average variance extracted.
Intention, not supporting the previous studies of Rahman
et al. (2016); Michon et al. (2015); Jamal and Sharifuddin
(2014). CPV is consumers’ whole assessment about the use-
(Fam et al., 2004). The attitudes and values shape the behav- fulness of products or services based on their perceptions of
iors and practices of people and groups. One’s religiosity can the product benefits they will receive (Zeithaml, 1988).
reflect his or her value in choosing Muslim fashion products. Therefore, perceived values are subjective. That is, if the
The higher a person’s religiosity is, the higher the person’s value of a Muslim fashion product is perceived to be posi-
value in choosing Muslim fashion products will be. tive, the buyer will intend to revisit the same store as the
The previous studies have suggested the positive relation- product matches his expectation. In this research, the rela-
ship between Religiosity and Customer Satisfaction. This tionship between CPV and Patronage Intention was not sig-
research strengthens the previous study of Eid and El-Gohary nificant because limited to the selection of shop and area
(2015). Moreover, Delener (1994) defined religiosity as a criteria so that Muslim fashion products are considered less
highly important construction affecting consumer decision- varied and limited. This is also triggered by consumer per-
making through individual cognitive and behavioral influences ceptions of fashion that are not always positive. This can be
over time. If a consumer makes an appropriate purchasing caused by several factors such as the level of individual reli-
decision, he will be satisfied. Customer Satisfaction generates gious commitment, fashion sensitivity, financial situation,
the possibility of higher repeat purchase in time (Zeithaml and the clothing style/design.
et al., 1999) and makes the satisfied customers kindly recom- Although the store characteristics were the same, the
mend the product to others (Reynolds & Beatty, 1999). A good Muslim fashion products offered were limited, so the prod-
product-purchasing decision made by Muslim fashion product ucts did not widely vary. If product variation is limited while
buyers who have high religiosity can lead them to satisfaction the customer value is high, consumers will not be interested
with the Muslim fashion products offered in the store. in visiting the same store. This research found that the major-
This research also supports the study of Jamal and ity of the respondents were young aged, so it can be con-
Sharifuddin (2014) examining the relationship between reli- cluded that the young Muslim women have a tendency not to
giosity and patronage intention. Consumers buying Muslim revisit to the same store due to their changeable tastes. Thus,
10 SAGE Open

Table 4. The Matrix of Correlations Between the Variables That Make Up the Model.

Variable Religiosity Customer perceived value Customer satisfaction Patronage intention

Religiosity ***0.247 ***0.287 ***0.315
Customer perceived value ***0.247 ***0.419 ***0.376
Customer satisfaction ***0.287 ***0.419 ***0.658
Patronage intention ***0.315 ***0.376 ***0.658

***p < .001.

Table 5. Significance Testing Results of the Structural Model Path Coefficient.

Hypothesis Path Path coefficient Significance level p Decision

H1 Religiosity → CPV 0.270 *** <.001 Supported
H2 Religiosity → Customer Satisfaction 0.202 *** <.001 Supported
H3 Religiosity → Patronage Intention 0.129 ** .020 Supported
H4 CPV → Customer Satisfaction 0.377 *** <.001 Supported
H5 CPV → Patronage Intention 0.086 NS .087 Not Supported
H6 Customer Satisfaction → Patronage Intention 0.586 *** <.001 Supported

Note. NS = not significant.

*p < .10. **p < .05. ***p < .01.

Table 6. Direct, Indirect, and Total Effects.

Independent variable Mediator variable Dependent variable Mediated effect Total effect Direct effect Indirect effect
Religiosity CPV and customer satisfaction Patronage intention Full mediation 0.330 0.129 0.201

Figure 2. Measurement model.

*p < .10. **p < .05. ***p < .01.

the products sold should follow the trend. Wai Yee et al.
(2016) said that young consumers are stylish buyers who
have a strong tendency to follow the latest fashion trend.
Customer satisfaction acts as a variable that mediates CPV
with Patronage Intention. Muslim consumers having a good
CPV on the product will not visit the same store if they are
not satisfied at first. Bolton and Drew (1991) found that
behavioral intention is the key to patronage and can be devel-
oped by increasing more satisfied customers by adding value
to the services provided.
In this research, the relationship between Customer Satisfaction
and Patronage Intention was significant, reinforcing the previous
Listyorini et al.
studies of Sadachar and Fiore (2016) and Sharma (2015).
According to the previous studies, customer satisfaction is the
main key to patronage intention (Hutcheson & Moutinho, 1998;
Stank et al., 1999; Taylor & Baker, 1994). In the end, customer
satisfaction directly affects patronage intention. Consumers who
are satisfied with a product will revisit the same store or recom-
mend the products to others.
Implication
The results of this research provide several managerial
implications. First, Muslim fashion store entrepreneurs
must ensure that the products sold have a high value of
religiosity and maintain the product quality according to
Islamic sharia so as to generate high consumer perceived
values. If the consumer perceived values of the products
offered are high, they will tend to revisit the store.
According to Kahle et al. (2005), religiosity is not widely
studied in research on consumers. This is due to the
assumption that religion and religiosity are the basis of
social values in society. Religiosity can be measured as a
person’s cognitive attitude in which individual religiosity
can vary according to their interests. Therefore, if a fash-
ion product is perceived to be not in accordance with the
religiosity benefits as consumers want, the CPV will be
low. Moreover, the results of this research indicate that
higher religiosity will increase CPV.
Second, Muslim fashion designers or entrepreneurs who
produce and sell Muslim clothing should know the dress
code for Muslim women so that the products sold follow
the Islamic rules. Religiosity considers the quality or the
extent to which a person is religious (Eid & El-Gohary,
2015). This research intended to examine whether someone
with high religiosity would have high satisfaction with
Muslim fashion product as expected. If a product quality is
considered to be in accordance with one’s religiosity, it will
create high satisfaction.
Third, positive perceptions of Muslim fashion products
need to be embedded in Muslim fashion store visitors so as
to generate consumer satisfaction. The effective way is to
follow fashion trends and develop products according to the
expectations of consumers who have high religiosity. CPV is
a perception of what customers feel, and the evaluation of
product attributes, performance, and consequences after the
product consumption will make the customers achieve their
goals in various usage situations (Woodruff, 1997). The
research results indicate that the higher the CPV is, the higher
the consumer satisfaction will be.
Fourth, high customer satisfaction will increase the desire
to revisit the same store. The previous theories defined
Customer Satisfaction as the main key for Patronage
Intention (Hutcheson & Moutinho, 1998; Stank et al., 1999;
Taylor & Baker, 1994). Sadachar and Fiore (2016) studying
Indian retailers showed that Customer Satisfaction has an
effect on Patronage Intention.
11
Furthermore, the researchers found a significant relation-
ship between religiosity and patronage intention. This find-
ing is in contrast with Jamal and Sharifuddin’s (2014) study
but supports Fara et al.’s (2016) study. Religiosity can,
directly and indirectly, affect customer intention to revisit the
Muslim fashion store. The indirect effect is obtained through
other factors, namely CPV and Customer Satisfaction. A reli-
gious consumer can directly intend to revisit a store if the
store provides products as he expects. Meanwhile, through
Customer Satisfaction, a consumer needs to consider first the
fashion store on whether the products sold match his level of
religiosity. Therefore, Muslim fashion stores need to main-
tain and improve products that reflect the high level of one’s
religiosity.
As for the relationship between CPV and Patronage
Intention, no significant effect was found, not supporting the
study of Rahman et al. (2016) but concurs well with the study
of Jamal and Sharifuddin (2014). This is because the products
studied are categorized into Muslim fashion so that consum-
ers really consider the value of religiosity inherent in Muslim
fashion products sold in the stores. That is, when the stores do
not provide the value of religiosity, consumers do not intend
to revisit the same store. The intention to revisit Muslim fash-
ion stores can also be due to factors other than CPV.
Conclusion
Religiosity has both direct and indirect effects on patronage
intention, in which the indirect effect is mediated through
customer satisfaction. CPV has no effect on patronage inten-
tion. Muslim consumers with high religiosity will show their
interest to make a repeat purchase of Muslim fashion prod-
ucts in the same store both directly and indirectly (through
CPV and customer satisfaction first). Consumers who intend
to visit a Muslim fashion still need to consider the confor-
mity between their religiosity and the products offered in the
store as the research results indicate that CPV has no effect
on patronage intention. In line with this, Muslim fashion
stores should increase the important attributes of their prod-
ucts so as to generate the consumer intention to revisit the
store directly (without through other variables).
Limitation and Future Studies
This research has several limitations. First, the data were col-
lected from Muslim fashion stores with limited areas.
Therefore, future studies are suggested to expand the scope,
not only involving Muslim fashion stores or outlets but also
malls, department stores, hypermarkets which tend to sell
various products (not only Muslim fashion). Second, this
research only used a limited number of samples. Therefore,
future studies should enlarge the sample size. Third, this
research was limited to female (Muslim women) consumers.
Hence, further studies are expected to involve male (Muslim
men) consumers.
12
Furthermore, the researchers recommend further studies
to add other variables, such as store atmosphere, storekeeper
service quality, and consumer experience, that can mediate
the relationship between religiosity and patronage intention.
In addition, further works are hoped to add the variables of
loyalty and customer engagement as the next patronage
intention behaviors.
Declaration of Conflicting Interests
The author(s) declared no potential conflicts of interest with respect
to the research, authorship, and/or publication of this article.
Funding
The author(s) received no financial support for the research, author-
ship, and/or publication of this article.
ORCID iD
Andriani Kusumawati https://orcid.org/0000-0002-0684-8550
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