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The purpose of this paper is to address the challenges which the concept of halal presents – when attempting to understand how halal‐conscious consumers behave and what it takes to maintain an emotive, credible and authentic brand proposition.

Interpretive phenomenological analysis and syllogisms, as a basis for conceptual metaphor theory and critical discourse analysis, were employed. Evidence supported by discussions and participant observation method, whilst attending Oxford Global Islamic Branding and Marketing Forum, 26‐27 July 2010, Saïd Business School, University of Oxford – in addition to the empirical data presented by keynote speakers.

The author asserts that halal‐conscious consumers are risk averse, which drives discerning and high‐involvement behavioural traits. Furthermore, in the face of this, brand managers are still unclear how far they can push more emotionally led brand messages. Finally, the paper presents a halal decision‐making paradigm – as a basis for constructing salient and engaging brands. The halal paradigm is a nub where the perceived importance of halal is brought into the Muslim consciousness. This is a dynamic and cyclical process, whose final verdict is finite and perishable – due to hyper‐sensitivity and environmental factors influencing Muslim perceptions of what is halal.

The models presented synthesise conceptual thinking with primary and secondary data. Further, tests related to specific brands are suggested.

Whilst the author concurs with the general Islamic principle of halal being the norm and haram as the exception, within the halal paradigm of consumption attached to consumerism, an argument is put forward asserting that this is increasingly being reversed. Furthermore, it is proposed that brand theory could view brands as Muslims.

The purpose of this paper is to document a reflective commentary on observations concerning the phenomenon of researching and practicing Islamic marketing, in the absence of dedicated formal courses and instruction.

Grounded theory phenomenological critical reflection; based upon academic and practitioner anecdotal evidence and experiences.

Whilst there is a growing body of literature and scholarship specific to the field, mirrored by an increase in consumption and commercial ventures, comparably there appear to be a paucity of dedicated courses tackling the same area in equivalent depth. Intuitively and inductively, it is argued that there is both a need and demand for Islamic marketing courses, which at the very least, present commercial market opportunities.

Without remedying this gap, practitioners and academics are impoverished – through a lack of dedicated platforms for disseminating findings, knowledge sharing and problem solving. Furthermore, without ratification through formal instruction and courses, there is a risk that the subject may remain on the fringes. This is in spite of growing empirical evidence indicating that the demand is great: within mainstream marketing as a subject, not to mention the demand from audiences – ranging from practitioners and consumers, right through to curious and inspired students.

This paper aims to raise the importance of teaching and learning up the agenda – hopefully encouraging more academic institutions and training providers to develop and deliver dedicated courses. Furthermore, summary guidance is offered on potential key areas of focus.

The purpose of this paper is to review current literature and practices concerning the usage and consumption of Halal, within marketing and branding. Following this, the paper is to both stimulate discussions and encourage further thinking within this field.

The paper uses inductive reasoning and syllogisms, as a basis for conceptual metaphor theory and critical discourse analysis. Evidence gathered from structured and systematic literature reviews – supported by existing empirical data, anecdotal evidence, personal observations and experience is also used.

In business, the doctrine of what is Halal, has culminated in the creation of ingredient brands and in some cases forms of co‐branding. However, the Halal's full potential has yet to be harnessed and there remain areas of dissonance and misunderstanding. Reasons offered by the authors are that current applications of brand theory unnecessarily restrict the term Halal and presuppose that there is one interpretation of its meaning. Also, instead of current trends which focus on rate determining steps within functional marketing approaches per se, Halal's competitive advantage is of more significance when delivered via the tacit elements of strategy and management.

As a conceptual paper, research is limited at times by a lack of empirical data and attempts necessitating the exploration of wide‐ranging cross‐disciplinary sources and stakeholder engagements.

Growing market interest suggests its significance to both Muslims and non‐Muslims. Furthermore, whilst research reveals studies looking at “meat and money” (Halal meat and Islamic finance) centred on functional attributes and monolithic consumption, few explore Halal's figurative and brand elements amongst diverse audiences.

The purpose of this paper is two‐fold: first, to reflect on the subject discipline of Islamic marketing and connecting activities in the Journal of Islamic Marketing. And, second, to capture key discussions and experiences, with the aim of refining definitions and approaches; in order to set a clear vision for scholarship in the field.

Expert knowledge elicitation from literature, key practitioners and academics, whilst serving on the Editorial Advisory Board; using participant observation methods and the Socratic elenchus. Data were gathered whilst the author presented at conferences and held a series of guest lectures, over a two‐year period in: India, Indonesia, Iran, Malaysia, Kingdom of Saudi Arabia, United Arab Emirates, and UK.

The term “Islamic marketing” is still very new, and reflective of an emergent phenomenon which stretches across the Muslim world and beyond. It draws from established subject disciplines in Business and Management, but also reaches into areas of Islamic studies and other social sciences. Furthermore, its interest and applicability has garnered support from those regardless of any Islamic faith. As such, there are varying perspective and standpoints, which have raised discussions as to how this phenomenon should be defined and understood; and moving forward should be researched and served by practitioners.

This paper gives consideration to a fan of opinions and the challenges faced, as are commonplace with any newly identified phenomenon. In addition, two models are offered as a basis for understanding how research can be undertaken, which has to balance two axes: Islamic studies and marketing; and Heterodoxy and orthodoxy.

The purpose of this paper is to debate what (if anything) is Islamic marketing? And link developments in this field to the wider marketing paradigm.

A phenomenological antipositivist review of key case examples, drawing from 40 years of the authors' collective professional experiences; and field notes investigating approximately 1,000 brand marketing media reports, and 32 in‐depth interviews – as industry active academic practitioners. Supporting this, literature searches covered the fields of marketing, cultural studies, anthropology, contemporary religion, post‐structuralism and natural philosophy.

Marketing is both a concept and lived experience, manifest in the competitive exchange of commoditised thoughts, feelings, actions and objects – between engaged individuals and collectives. For many reasons, Islamic and Brand agendas/imperatives have risen in the consciousness and practises of Muslims and non‐Muslims globally, through social interactions. These have placed Islamic, brand and marketing practises in the spotlight, singularly and collectively. On the surface, many have considered whether Islamic marketing is a truism, a phenomenon, a noumenon, an ideology, or even a paradigm? The paper suggests that it represents a new focal phase “torchbearer”, as a conspicuous and necessary challenger strain towards convention, supporting fit for purpose marketing – just as “green” and “digital” marketing have previously, and continue to do so.

This is a viewpoint piece, which whilst based upon the experiences of two authors, draws from their varied practitioner‐engaged action research, as collaborators and participants. To this end they adopt a standpoint, which argues for marketing being an applied science, rejecting approaches that encourage academic/practitioner divides.

Scholars and practitioners should resist the temptation to study and practice the field with a silo mentality. Marketing is not monolithic, nor is Islamic marketing necessarily a new phenomenon, or discrete sub‐set. Muslims have always engaged in marketing practices – offering symbolic and functional value globally.

The paper presents the following key argument: that Islamic Marketing is (while connected to the Islamic faith, heritage and cultural milieu) most usefully described and analysed as a differentiated wave within marketing activities and consumption, spearheaded currently by Muslims and non‐Muslims alike. And hence that it can be related to other developments in the marketing field, where marketing moves through evolutionary and revolutionary phases of meaning and practice, while grappling with new challenges and channels, in order to maintain its relevance and efficacy.

This paper aims to analyze the Halal industry before, during and after the COVID-19 outbreak.

Qualitative content analysis derived from a narrative-type literature review – supported by expert opinions elicited from semi-structured interviews and transcripts from the keynotes of five prominent speakers at a Halal industry conference during the pandemic. The conference theme covered the Halal industry’s development and strategies before, during and after the COVID-19 outbreak.

There are opinions, concerns and actionable suggestions from the five prominent guests on how the Halal industry is faced with challenges but also new opportunities, with the potential to lead an agenda toward community and transparency.

The halal industry could survive the ravaging COVID-19 and still has the potential to be explored. Expectedly, it makes this occasion an assessment or benchmark to improve the Halal industry and lifestyle in the future and contributes to the betterment of the ummah and Muslim countries.

The purpose of this paper is to evaluate the nature of emotion, self-esteem and life satisfaction tendencies amongst Iranian Muslim consumers when making impulse purchases.

Questionnaires were distributed amongst female Muslim participants at a shopping centre in Yazd, Iran – each of which were selected using cluster and random sampling methods. Data were analysed using descriptive statistics and structural equation modelling techniques, where LISREL software was used to measure the direct and indirect relationships between variables.

Within the sample, there was a direct causal relationship between impulse buying tendencies, impulse buying behaviour and purchasing. Second, there was a negative relationship between self-esteem and life-satisfaction within impulse buying tendencies. Finally, a positive relationship exists between emotion and impulse buying tendencies, which elicits impulse buying behaviour culminating in purchases. Emotion drives these consumers towards dissonance-reducing behaviour, which mediates low self-esteem and life satisfaction – through consumerism as a form of retail therapy. Some of the items purchased on impulse, that fulfilled this role, were hijabs (headscarves) and mantos (a type of tunic/shirt-dress/coat common in Iran).

The hijab is worn by Muslim females across the globe. However, the manto is an item of clothing worn almost exclusively by Iranian females. Therefore, it is likely that Muslim females in different geographies may exhibit similar behavioural traits, but their consumption patterns would substitute this item with a different one, such as an abaya or jilbab, for example.

Whilst the notion of retail therapy is widely understood, the novel contribution of this study lies in highlighting that the purchase of clothing such as hijabs and mantos by Iranian Muslim females is not just driven by rational and emotional decision-making seeking to fulfil religious obligations. There are cases where these religious artefacts are used to raise feelings of self-esteem and life satisfaction within the same individuals.

Forecasting based on measurement and control is losing its relevance as a tool for successful planning and organizational management. In the new business climate an understanding of chaos and complexity theory will be the key to winning performance.