See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/236334075

Halal Branding: A study of Muslim consumers Perspective

Conference Paper · January 2012

CITATIONS READS

8 6,211

1 author:

M Yunus Ali
Monash University (Malaysia)
74 PUBLICATIONS 1,220 CITATIONS

SEE PROFILE

All content following this page was uploaded by M Yunus Ali on 20 November 2014.

The user has requested enhancement of the downloaded file.

 Extract from

Conference Proceedings
The 2nd Global Islamic Marketing Conference-
Abu Dhabi, United Arab Emirates
28-29 January 2012

Conference organized by:

The International Islamic Marketing Association
www.iimassociation.com

Citation details:
Ali, M. Y. (2013), Halal Branding: A Study of Muslim Consumers Perspective, Proceedings of the 2nd Global
Islamic Marketing Conference, Abu Dhabi (UAE), 28-29 January 2012, pp. 1 – 6.
 Halal Branding: A Study of Muslim Consumers Perspective
Dr M Yunus Ali,

School of Business, Monash University Malaysia Campus, Jalan Legoon Selatan, 46150 Bandar Sunway,
Selangor, Malaysia, Email: Yunus@monash.edu

Abstract
Purpose - The literature on Islamic Branding is growing but research attention on Muslim consumer
perspective on Halal branding is scarce. Limited research and anecdotal evidence suggest growing consumer
awareness of halal branding but inconsistent use of Halal logo confuses many and affects positive perception.
This paper will report preliminary findings of consumer perception of Halal brand across countries.
Design/methodology/approach - The on-going research is designed to uncover the awareness and perception
of Halal brand among Muslim consumers in a non-Muslim country (Australia) and predominantly Muslim
countries (Bangladesh and Malaysia). A mixed method research approach has been adopted to understand
consumer perspective of Halal as a brand among Muslim consumers.
Findings – Preliminary findings suggest that the inconsistent use of the word “Halal” as a ‘term, sign, symbol
or design’ by marketers across the world has created confusion in consumer mind and hindering the creation
of a perfect shortcut toward communicating value to the growing market segment.
Research Limitations/implications – Being at the early stage, findings are tentative unless further verified
later in this research and other cross-country studies. It will contribute to our understanding on Islamic
Marketing and Islamic Branding for the benefit of growing consumption needs of Muslim ummah in this
globalised market economy.
Practical implications – Findings have practical implications for marketers and Islamic councils/bodies
across the globe to understand the need for standardizing the Halal logo and supervising its use by marketers
consistently.
Originality/value – This is research is one of its kind on his topic and adds great value to understand
consumer perspective for better Islamic marketing practices.

Introduction
The literature on Islamic Branding has been growing fast but research attention on Muslim consumer
perspective on Halal branding is scarce. The Marketing literature on branding is rich and looked at different
perspectives. Keller (1998) defines branding as labelling products and providing meaning, where brands set to
achieve a certain level of awareness and create a bond with consumers. Kotler (Kotler et al, 2007) defines
brand in a more descriptive way as “a name, term, sign, symbol or design or a combination of them, intended
to identify the goods or services of one seller or group of sellers to differentiate them from those of the
competitors” (p. 406). Others see brand as to create differentiation and preference in the minds of customers
(Xie & Boggs, 2006). From this academic perspective “halal” as a symbol certainly qualifies to be considered
as a brand that can differentiate a product from non-halal alternatives and to create preference and bond in
consumers’ mind as the best choice they would chose to utilize. However, taking consumer psychology into
consideration, marketing strategists need further insight into the use of ‘halal’ as a branding symbol for
building consumer bond and preferences for a sustainable competitive advantage in the target market segment.
Alserhan (2010a) in a recent article described true Islamic brands that satisfy three descriptions of Islamic
Branding: (1) Shariah-compliant, (2) originate from Islamic country, and (3) targeted to Muslim consumers.
Besides these true Islamic brands, he categorised “assumed Halal” brands (that are originated from Islamic
countries and targeted to Muslim consumers, but explicitly not Shariah-compliant), and “inbound Islamic
brands” (originated from non-Muslim countries but targeted to Muslim consumers) that are “Islamized” and
made halal. From these descriptions, the true Islamic brand and inbound Islamic brands carry halal logo as
symbol of Shariah-compliant products certified by approved certifying organisations. An advanced Google
search using “halal logo” listed 492,000 entries including halal logo by public and private halal certifying
organisations as well as halal certified products and services globally. The search listed images of multiple
halal logos in a number of countries including Australia (a non-Muslim OECD country), Malaysia and
Indonesia (Muslim countries) and Thailand (Asian non-Muslim country, production base of some
Multinationals targeting Muslim consumers in the region and globally with inbound Islamic brands).

2
Malaysia has popularized the halal concept with a number of practical attempts on both government and
private sectors. The political environment has undoubtedly strengthened it through government initiatives of
introducing halal certification by the Department of Islamic Development Malaysia or JAKIM (Jabatan
Kemajuan Islam Malaysia), and making Malaysia as a Halal Food hub for processing halal food for local and
international markets. These initiatives are reflected in the appearance of high percentage of Malaysia-based
halal logos to certify products and organisations as providers of halal products in the Google search.
Interestingly, these halal logos are not uniform enough to symbolize uniqueness of the products to be
perceived as different from non-halal certified products and services. Figure 1 below presents logos of
different halal certifying organisations in Malaysia including JAKIM and different logos used by JAKIM to
certify products and organisations delivering halal products and services.

Figure 1: Logo of Halal Certifying Organisations and Halal Logos in Malaysia

Australia, on the other hand, has a very small Muslim community (in one estimate only around 1.5% of the
population) but its export to overseas Muslim markets around the globe is estimated to worth around $8
billion annually. According to Food Safety Australia, there are at least 15 organizations at the state and
national levels including Halal Certification Authority Australia, Australian Halal Food Services Trust,
Australian Federation of Islamic Council, Islamic Co-ordinating Council of Victoria and Perth Mosque
(Western Australia) that can certify a company as being Halal. Halal certification is regulated by the Federal
Government through the Australian Quarantine and Inspection Service (AQIS). As shown in Figure 2, halal
certified products from Australia carry the halal logo in Arabic script only at the centre of a circle of the
certifying organisations. Interestingly enough, halal logos are not only different for different certifying
organisations; different halal logos carrying certification by the Australian Federation of Islamic Council
(AFIC) were identified in the Google search.
Figure 2: Logo of Halal Certifying Organisations and Halal Logos in Australia

“Halal” as a commercial brand has reported to be invented by some Muslims who came to touch the “Kosher”
brand in the USA, and worked in 1970s to establish a regulating body on the lawful Islamic food and
nutrition. Interestingly, the Google search only listed a few halal certifying organisations at the state levels
and none was clearly found to be national pick body in its birth place. Limited research and anecdotal
evidence suggest growing consumer awareness of halal branding but inconsistent use of halal logo confuses
many and affects positive perception.
Besides this likely confusion over the halal logo, some Muslim consumers may have different perception of
halal where halal certification is not considered only criterion for choosing acceptable products for

3
consumption. For instance, country of origin and absence of ‘haram’ elements in the product are considered
other means of adopting products that may satisfy individuals’ understanding of halal consumption. The first
category falls into the “traditional Islamic brands” which Alserhan (2010) described as “brands originating in
Islamic countries and targeting Muslims” and that “are assumed to be Halal” (p. 103). For many Muslims
around the globe, Halal is part of a belief system and moral code of conduct, which is integral in daily living
of Muslim community (Wilson and Liu, 2010). From that perspective, the understanding of halal is central to
every Muslim’s belief and is considered to be known as necessity; and is based on the general rule of Islamic
jurisprudence which holds everything as halal unless stated otherwise. These perspectives may have an
impact on the awareness and adoption of halal branded product either true Islamic or inbound Islamic brands
as well as traditional Islamic brands but thus far no research has investigated consumer perception on this
with rigor. This paper will report preliminary findings of consumer perception of Halal brand across
countries.

Background Literature on Halal Branding

Islamic Marketing as an area of research is still in curdles and the literature on Islamic branding is still very
scarce. A search in Google Scholar on ‘Islamic Branding’ and ‘Halal Branding’ listed only a handful of
scholarly journal articles (Alserhan, 2010a, 2010b, 2010c; Temporal, 2010; Wilson and Liu, 2010) and mostly
in the new Journal of Islamic Marketing. Another handful conference papers (e.g., Nooh et. al, 2007; Danish
et.al, 2010) addressed ‘Halal Branding’ from consumer and Marketing perspectives. While all the scholarly
journal articles are conceptual in nature, the conference papers reported consumer perception on Halal
products in Malaysia. Besides these limited scholarly articles, some discussions on Islamic/Halal branding
also appear in Halal Journal, Business press and some Islamic websites. The common view of the literature is
that the concept of ‘Islamic Branding’ places its appeal strictly on Shariah principles, though the sense of
purity, welfare and humanity of Islamic brand are also focus of some authors (Abdullah, 2010; Temporal,
2010; Young, 2007). Abdullah (2010) defines Islamic branding as a brand that is based on ethics and values of
Islam. Certainly it communicates to the Muslim and the community as a whole that the brand has adheres to
the codes and values of Islam, and thereby associating with the brand would benefit them for performing
‘good deed’ (Alserhan, 2010a).
The concept of “Halal” is core of the Islamic Branding, where Halal in Arabic means lawful or permissible in
Islam and it applies to all areas of Islamic life and not only confined to food and drinks. In other word, Halal
is part of a belief system and moral code of conduct in Islam, which is integral in daily living of Muslim
community (Wilson and Liu, 2010). Thus Muslims consumers would search for halal way of life for rewards
of performing good deeds and abstain from haram (non-permissible or prohibited) to avoid committing sin
and punishment (Alserhan, 2010a). In terms of consumption of goods and services, halal certification
certainly helps Muslim consumers to easily identify the acceptability of a product from among the alternative
products in the market with that objective in mind. The word “halal” in Arabic is generally a symbol or sign
that is used in most products to communicate Shariah compliance of the product. However, some authors see
Halal linked to cleaner, healthier or tastier (Al-Harran and Low, 2008) and slowly become acceptable as a
consumer lifestyle choice beyond religious practices and food, and also in finance, non-food products,
logistics, beverages, cosmetics, pharmaceutical, accommodation and beauty products (Frost, 2007; Power,
2008; Mullaney & Britton, 2008; Knott, 2009; Shahminan, & Masli, 2010).
The socio-political and economic environment of some of the Muslim countries has contributed to the growth
of local firms to cater for the local, regional and international demands for Shariah compliant goods and
services. Economic growth has contributed to the significant growth of consumer markets in those countries
and become part of the globalised consumers. They share the similar traits of their developed country
counterparts in addition to their commitment to the religious obligations of adherence to the Islamic way of
life. This unique consumption has contributed to the public and private initiatives to facilitate the growth of
organisational set up for certification of Shariah compliant production, storage, transportation and delivery of
goods and services by locally grown commercial organisations and the growth of true Islamic brands by
definition (Alserhan, 2010a).
The fastest growing Muslim market in 57 OIC member countries and many other countries with sizeable
Muslim population has already attracted attention of marketers. Organisations that are targeting the Muslim

4
community are required to get their products and services certified-Halal. Halal certification is a document
that is issued by an Islamic organisation, to certify that the product meets the Islamic dietary guidelines in
term of contents, process, transportation, storage and distribution. A growing number of multinationals
having realised the significance of the Islamic markets have successfully catered to the halal needs of this
market. For instance Nestle, a pioneer in processing Halal food has become the largest food manufacturer in
the Halal sector with over 100 Shariah-compliant product lines manufactured in 75 out of 481 factories
worldwide (Walker et al, 2007) and lead the market with more than $5.2 billion annual sales in Islamic
countries in 2008 (Waric, 2010). Their Halal products ranges of food and beverages, including confectionery
such as Kit Kat and Smarties, Maggi Soups, Milo malted drinks and Nescafe (Nestle, 2010). Colgate-
Palmolive, on the other hand, have an internal Halal committee that ensures that all the toothpaste and
mouthwash manufactured in Brazil, China and Thailand are free of all animal DNA to be Shahriah compliant
and certified halal by Malaysian Halal Certification authority JAKIM (Colgate Malaysia, 2010). However,
numerous blogs and web links raised concerned about the claim.
Very recently Cadbury Australia obtained halal certification for its Cadbury chocolates from an Australian
Halal Certification authority and became focus of some anti-Muslim individuals who used their internet social
network to threat boycott of Cadbury products. However, the lucrative global Muslim market encouraged
many other multinationals to obtain halal certification, especially for food, dairy and meat products. Fast food
giants McDonald’s, KFC, Domino Pizza dominate in many Muslim country markets with halal certification.
The literature suggests that Muslim consumers share the same traits of mainstream consumers who demand
healthy and quality products, but the products must conform to Shariah compliance as well (Al-Harran and
Low, 2008). The inbound Islamic brands from these multinationals from non-Muslim countries (Alserhan,
2010a) are well known world wide for their product quality and world class image. However, it is not quite
clearly known if their halal certification also satisfies Muslim consumers’ expectations of Shariah compliance
requirements to be accepted as Islamic brand.
An article published in the Journal of Islamic Marketing investigated the impact of religiosity on consumer
new product adoption (Rehman and Shabbir, 2010). Though the research model simply looked at the impact
of different dimensions of religiosity of a consumer on his/her new product adoption behaviour, the model has
a merit to be used to explain Muslim consumers’ adoption of halal products in general and different types of
Islamic brands in particular. This research intends to adapt Rehman and Shabbir’s (2010) model to investigate
the adoption of true Islamic brands, traditional Islamic brands and inbound Islamic brands by Muslim
consumers in a Muslim majority market and a non-Muslim country market. While the research attempts to
explore the Muslim consumer perceptions through exploratory qualitative approaches where no a-priori
research expectation is unwarranted, the following general propositions were in mind for the adaptation of
Rehman and Shabbir’s (2010) model in this study:
Proposition 1: The greater the religiosity of the consumer, the higher the adoption of true Islamic brands.
Proposition 2: The greater the religiosity of the consumer, the lesser the adoption of (a) traditional and (b)
inbound Islamic brands.

Research Design and Methodology

The on-going research is designed to uncover the awareness and perception of Halal brand among Muslim
consumers in a non-Muslim country (Australia) and in a predominantly Muslim country (Malaysia) at initial
stage. Since the research question of this study seeks to tap a previously unexplored area for the understanding
Muslim consumers’ perception of different categories of halal brands, an exploratory research approach is
appropriate. However, the study also expects to test a research model to investigate the impact of religiosity
on consumer adoption of different categories of halal product where a causal research approach is appropriate.
Therefore, a mixed method research approach has been adopted to understand consumer perspective of Halal
as a brand among Muslim consumers. The qualitative approach was used at the early phase of the research to
clearly understand consumer perspective on halal brands and define the research problem more clearly toward
designing the research model for empirical testing through quantitative research.
A qualitative approach of data collection through in-depth interview and focus group interview facilitates
better understanding consumers’ attitude and perception. Therefore, initially in-depth one-on-one interviews

5
were arranged initially to understand the issue in hand from scholars. The first interview was with an Islamic
scholar and Director of Islamic Studies of a university in Brisbane, Australia. While the second interview with
an academic of Islamic Banking and Finance of the same university in Brisbane (Australia) was arranged to
understand his expert knowledge on the adoption of Shariah compliant products in general and Islamic
Finance in particular, the third interview with a Marketing scholar in Malaysia provided much needed
understanding of consumer perception of halal branding in Malaysia. Each of these interviews lasted around
an hour. The first interview in particular was aimed at understanding the Shariah rules of halal and haram in
Islamic way of life, complexity of the consumption context for Muslim consumers in a non-Muslim country
such as Australia, halal certification in Australia, and seeking his expert opinion on a draft research instrument
for the next phase of the study.
This one-on-one interview was followed by focus group interview with a cross-section of Muslim consumers
in Brisbane (Australia). The researcher himself moderated the focus group interview to initiate discussion on
all important and relevant issues, probing, balancing participation among participants and encouraging
participants to discuss any issue they find relevant. The focus group consisted of five family persons
generally involved in family consumption decision making and lasted around an hour and half.

Preliminary Research Findings

The first interview with the Islamic scholar provided an interesting insight on the concept of Islamic way of
life in a Multicultural society of Australia where Muslims from different socio-cultural backgrounds interact
with the mainstream Australian society as well as a blended Muslim community. On the basis of his regular
interaction with top Islamic bodies in Australia, politicians at the Federal, State and local government levels,
Australian community at large and the Muslim community in Brisbane as an ex-Imam in a local mosque, he
provided a very balanced approach to the context of adopting halal branded products and services in the
Australian society. Like most participants in the one-on-one as well as focus group interview in Australia, he
raised concern about the authenticity of some of the halal certifying organisations. When raised the issue of
reducing the number of halal certifying organisations in Australia and the possibility of unification, he
commented that “when we can’t agree on Hilal (he was referring to the disagreement among Muslim
communities in Australia where two Eid are sometimes celebrated on different days due to the different
interpretation of moon sighting), how can we agree on Halal”. He acknowledged that variation of custom and
practices in different Muslim countries contribute to the different interpretation of Shariah rules relating to
halal and formation of different certifying organisations in Australia. He indicated that the Australian National
Imam Council (ANIC) could have monitoring role over the halal certifying organisations but ANIC has no
financial and human resource strength to perform such monitoring role. In response to a question on reliability
of halal certified products from Muslim and non-Muslim countries, he indicated that “which organisation
certify the brand is more important than its country of origin”. He indicated that halal certified products from
country X (name of a non-Muslim country has been omitted) are more reliable for the stringent certification
and monitoring process of the country’s Ulema Council than products from country Y (name of a relatively
secular Muslim country has been omitted) because the halal certification in that country is not thorough
enough. While he tend to accept products from a Muslim country that are certified halal, he should have
reservation about a product from the same country which is not certified halal unless the store that sell the
product is a supplier of authentic halal products. Similarly, he indicated his satisfaction with halal certified
products of some Multinational organisations located in some Muslim countries rather than all products
manufactured by the same producer in other countries. He emphasized on purity and humanitarian aspect
rather than only halal certification which he believe as “commercialisation of Islam” by big businesses.
The interview with the other university academic from Brisbane confirmed some of the halal related issues
pointed out by the Islamic scholar. The immigrant from South Africa living in Brisbane for over 20 years
indicated that he always prefer buying halal products but simply halal certification by any organisation does
not satisfy his halal requirement and does not believe that any product from a Muslim country could be halal
unless certified by a reliable certifying organisation. He prefers checking for ingredients in products rather
than relying on halal certification because some organisations misuse halal certification and he indicated his
reservation on halal certification used by some Multinational organisations in their compliance of proper
Shariah requirement.

6
Interview with the Marketing academic in Malaysia revealed a different experience with halal certification.
The highly practicing Malaysian Muslim perceives locally manufactured halal products certified by JAKIM as
authentic and reliable. However, she does not believe that all products produced in Malaysia or any other
Muslim countries are halal unless certified. She does not rely only on halal certification of a restaurant unless
run by Muslim. She expressed her reliance on well known Multinational brands that are halal certified and
produced in Muslim countries. To her halal certification is enough if the product is sold in store carrying only
halal products and does not bother checking ingredients of the products.
The focus group in Australia comprised two doctors, one engineer, one accountant and an IT person. Two of
them were very pious Muslims, two were practicing Muslims and the other leads relatively easy life style.
This focus group interview revealed an interesting consumer perception about their consumption of halal
products that support propositions of this study. The two pious Muslim demonstrated attitude towards the
acceptance of halal products that are very similar to those of the first two interviewees in Brisbane. They
follow complete halal way of life and their criteria of accepting halal goods and services seemed very strict.
They were very critical about the existence of numerous halal certifying organisations in Australia and lack of
unique halal certification guidelines throughout the Muslim world.
The two practicing Muslim members also expressed their desire for halal way of life; both of them were aware
of different halal brands of food, pharmaceuticals, healthcare and cosmetic products and preferably buy those
products. However, their criteria of accepting halal product were not that stringent and expressed their
acceptance of a product as long as it carries a halal logo of any certifying organisation. They even expressed
their acceptance of Multinational product brands that are targeted to Muslim markets or products that
emphasize purity and humanity though not halal certified. They also prefer checking ingredients of the
product rather than believing halal logo and they have lesser reservation about any halal certified products
manufactured in non-Muslim countries. They also believe that most products manufactured in Muslim
countries are halal and they prefer buying those products from ethnic grocery stores. The person who leads
relatively easy life style is relatively new in Brisbane. He expressed his awareness towards halal products but
his consumption pattern is not so restricted though avoid haram foods and drinks. In summary, the in-depth
interviews as well as focus group interview data lend some support to the propositions of this research that the
extent of religiosity of the consumer has positive relation with the adoption of true Islamic brands and
negative relation with the adoption of traditional and inbound Islamic brands.
Research Limitations and Implications
Being at the early stage, findings are tentative unless further verified later in this research and other cross-
country studies. It will contribute to our understanding on Islamic Marketing and Islamic Branding for the
benefit of growing consumption needs of Muslim community in this globalised market economy. Findings
have practical implications for marketers and Islamic councils/bodies across the globe to understand the need
for standardizing the Halal logo and supervising its use by marketers consistently. To win the acceptance of
cross-section of Muslim consumers multinational firms should invest more on thoroughly understand Muslim
consumer perception and incorporate Shariah compliance in their attempt to target this growing market.
References:
Abdullah, J. (2010, Sep 3). Developing a “Islamic Brand”. Ummah Talk. Retrieved 15 October 2010, from
http://www.dailybaraka.eu/2010/09/developing-a-islamic-brand/
Ajayi, A. (2010). Nigeria: Halal Branding: Threading the Fast Lane. Halal Focus. Retrieved 15 October 2010,
from http://halalfocus.net/2010/08/20/nigeria-halal-branding-threading-the-fast-lane/
Aleshan, B A (2010a), “On Islamic Branding: brands a good deeds”, Journal of Islamic Marketing, Vol. 1,
No. 2, pp. 101 – 105.
Aleshan, B A (2010b), “Islamic Marketing: The birth of a new Social Science”, Journal of Islamic Marketing,
Vol. 1, No. 2, pp.
Aleshan, B A (2010a), “Islamic Branding: A conceptualization of selected terms”, Journal of Brand
Management, Vol. 18, No. 1, pp. 34-49
Al-Harran, S. & Low, P. (2008). Marketing of Halal Products: The Way Forward. The Halal Journal
(March/April). Retrieved 15 October 2010, from http://www.halaljournal.com/article/5145/marketing-
of-halal-products:-the-way-forward

7
 Colgate Malaysia (2010), Colgate Toothpaste and Mouthwash now has the Malaysian Halal logo. Retrieved
on 3 March 2011 from:
http://www.colgate.com.my/app/Colgate/MY/OC/Halal.cvsp?Section=OralCare
Danesh, M.M.S., Chavosh, A., Nahavandi, M. (2010), Comparative analysis of the Muslim and non-Muslims’
satisfaction with halal products, Advances in Management Science 2010 IEEE International
Conference, 9-11 July, 2010, pp. 317-319.
Frost, R. (2007). Where are the “Muslim” Brands? Brand Channel. Retrieved 15 October 2010,
http://www.brandchannel.com/features_effect.asp?pf_id=370
Hollensen, Svend (2011), Customer Lifetime and After-Lifetime Value Calculations from an Iranian
Perspective, Global Islamic Marketing Conference, Dubai, UAE, 20-22 March 2011
Kamaruzaman, K.A. (2010), Integrating Halal into the Mainstream U.S. Food Industry, Halal Media.
Retrieved 15 October 2010, from http://halalmedia.my/integrating-halal-into-the-mainstream-us-food-
industry/
Keller, K.L. (1999). Branding perspective on social marketing. Advances in Consumer Research. 25, 299-302
Klopf, L. (2010). Halal Reaches Growing Market. Prepared Foods. May, 100
Knott, M. (2009). Wholly halal. Food Manufacture. 31-32
Kotler, P., Brown, L., Adam, S. & Armstrong, G. (2007). Marketing (7th ed.). Australia: Pearson Education
Nestle. (2010). Expanding Nestle’s Halal presence in Europe. Retrieved 15 October 2010,
http://www.nestle.com/MediaCenter/NewsandFeatures/AllNewsFeatures/Halal.htm
Nestorovic, Cedomir (2011), Engaging Halal Markets, Global Islamic Marketing Conference, Dubai, UAE,
20-22 March 2011
Nooh, M.N., Nawai, N., Dali, N.R.S.M. (2007), Halal Branding: An Exploratory research among consumers
in Malaysia, Ultra Consulting Research and Training, e-book retrieved on 2 March 2010 from
http://www.nuradli.com/no03.pdf.
Power, C. (2008), The Muslim consumer: Halal goes global. New Statesman (9th June). 18.
Rehman, A. and Shabbir, M. S. (2010), “Relationship between religiosity and new product development,”
Journal of Islamic Marketing, Vol. 1, No. 1, pp. 63 – 69.
Riaz, M.N. (2010). Fundamentals of Halal Foods and Certification. Prepared Foods. January. 71-76.
Shahminan, F., & Masli, U. (2010). OIC Shows interest in Brunei’s halal guidelines, may adopt as standard.
The Halal Journal, sourced from BruDirect. Retrieved 15 October 2010, from
http://www.halaljournal.com/article/4775/oic-shows-interest-in-bruneis-halal-guidelines,-may-adopt-
as-standard
Shailk, F. (2010). What is Islamic Branding? The Halal Journal Sept/Oct. Retrieved 15 October 2010, from
http://www.halaljournal.com/article/5134/what-is-islamic-branding
Temporal, P. (2009), Islamic Brand Ready to takeoff, Advertising and Social Review, Vol. 10, No. 4
Warc. (2010). Nestle is “role model” for Islamic Branding. Warc News (28 July). Retrieved 15 October 2010,
from http://www.warc.com/News/TopNews.asp?ID=27033
Wilson, J.A.J and Liu, J. (2010), “Shaping the Halal into a brand?”, Journal of Islamic Marketing, Vol. 1, No.
2, pp. 107-123
Xie, H.Y, & Boggs, D.J. (2006). Corporate branding versus product branding in emerging markets: a
conceptual framework. Marketing Intelligence & Planning. 24(4), 347-364
Young, M. (2008). Islamic branding: the next big thing? WPP. Retrieved from
http://www.wpp.com/wpp/marketing/branding/islamic-branding.htm
Zaman, D., (2007). Selling Halal in the 21st Century. The Halal Journal. March/April. Retrieved 15 October
2010 from http://www.halaljournal.com/article/5146/selling-halal-in-the-21st-century

View publication stats