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The purpose of this paper is to explore the tendencies of liquid consumption in Muslim communities and analyse its impact on Muslims’ consumption practices from the holistic perspective. Liquid consumption refers to a transient and less-materialised mode of consumption that requires both minimal attachment to possessions and hybrid ownership.

This is a conceptual paper that is based on the distinction between Islam as a holistic perspective and Islamic practice as it is applied in different contexts and situations. The Continual Drift Adjustment (CDA) framework of Muslim consumers’ behaviour is developed to be deployed as an analysis framework.

The CDA framework maintains that some problematic cases of Muslim consumption behaviours indicate the drift towards disbalance. Depending on their nature, liquid consumption practices can have different impacts on the drift. Liquid consumption practices underscored by instrumental dissemblance, intellectual insecurity and spiritual scepticism intensify the drift, whereas the incorporation of spiritual sincerity, faithful submission and existential gratefulness into practices and behaviour helps to attenuate the drift.

This research contributes to the theory of liquid consumption by incorporating the religious perspective. Liquid consumption in Islam is a complex area of research, specifically considering the ambivalent meanings of liquidity in Islamic thought.

Marketers of liquid consumption solutions must be aware of these offerings’ double-edged impact on the well-being of Muslim communities. Muslim consumers should be guided towards spiritual sincerity, faithful submission and existential gratefulness in the best way possible, although it must be noted that the customary techniques of marketing would lean towards stimulating the disbalance.

This research is unique because it deals with a topic that has not been researched in the Islamic marketing discipline to this date.

The demand for Muslim friendly tourism industry has been gaining momentum from the increasing number of Muslim travellers globally. This paper aims to examine the role of religiosity in Muslim travellers Halal food consumption attitude and behaviour while travelling to the non-Muslim destination.

A total of 384 respondents participated in this study through an online survey. This study used the partial least square structural equation modelling to assess the survey measurements and hypotheses testing.

This study asserts that the Muslim travellers’ Halal consumption attitude relies heavily on their level of religiosity, subjective norms and perceived control behaviour. Besides, the results provide evidence that consumption attitude mediates the relationship between religiosity, subjective norm, perceived behavioural control and intention in consuming Halal food products while travelling abroad.

This study highlighted the critical aspects of an emerging Muslim market that travel for leisure with the urge to comply with their Islamic teachings and religiosity. It is vital for non-Muslim tourism destination marketers to tailor their marketing strategies and consider promoting Islamic dietary rules when planning their travel packages.

This study is one of the few that focus on Muslim-friendly tourism and the role of religiosity in Muslim traveller’s Halal food consumption behaviour. This study confirms that the theory of planned behaviour model can be used to explain Muslim travellers Halal food consumption attitude while travelling to a non-Muslim destination.

In general, Muslims consider Islamic consumption to be a religious obligation. Previous research, however, suggests that various socio-psychological factors may influence Islamic consumption. Failure to comprehend the true motivations for purchasing Islamic products may lead to marketing myopia. This research investigates the less explored motivational factors of religious compensatory consumption, namely religious hypocrisy, religious social control and religious guilt.

This research relied on an online questionnaire. Purposive sampling yielded a total of 238 Muslim respondents. The authors employed PLS-SEM analysis with the ADANCO software to test the hypotheses.

The results reveal the following: (1) Higher religious hypocrisy leads to higher religious social control. (2) Higher religious hypocrisy leads to higher religious guilt. (3) Higher religious social control leads to higher religious guilt. (4) Higher religious hypocrisy leads to higher religious compensatory consumption. (5) Higher religious social control leads to higher religious compensatory consumption. (6) Religious social control partially mediates the relationship between religious hypocrisy and religious compensatory consumption. (7) Higher religious guilt leads to higher religious compensatory consumption. (8) Religious guilt partially mediates the relationship between religious hypocrisy and religious compensatory consumption.

First, religious compensatory consumption in this research is limited to Muslim consumers. Future research may investigate compensatory consumption in different contexts, such as Judaism and Christianity, which have some common religious tenets. Second, compensatory consumption is a complex concept. The authors’ religious compensatory consumption scale only incorporated a few aspects of compensatory consumption. Future studies may retest the authors’ measurement scale for reliability. Lastly, the samples were dominated by the younger generation of Muslims (e.g. generation Z). Future studies may investigate older Muslim generations.

First, this research illustrates how religiosity, guilt and social control may contribute to Islamic compensatory consumption. Islamic business practitioners and retailers targeting Muslim consumers can benefit from this research by knowing that Islamic consumption may be driven by socio-psychological factors, such as religious hypocrisy and guilt. As a result, businesses targeting Muslim consumers can develop marketing strategies that incorporate these religious elements while also addressing their socio-psychological issues in order to promote Islamic products. Second, Islamic business practitioners and retailers may consider the social environments in which Muslims are raised. The authors’ findings show that religious social control has direct and indirect effects on Muslims' preferences for Islamic products as a form of compensatory strategy. Islamic business practitioners may design marketing programs that revolve around Muslim families and their Islamic values. It is in line with the previous studies that suggest the connections between religions, local cultures and buying behaviours (Ng et al., 2020; Batra et al., 2021). In some ways, Islamic products can be promoted to improve the well-being and cohesion of family members and Muslim society in general. In this research, the authors argue that businesses' failures to understand the socio-psychological motives of Islamic consumption may lead to marketing myopia.

As previously stated, religion (i.e. Islam) may be a source of well-being and a stable relationship among Muslims. Nevertheless, it may also become a source of negative emotions, such as guilt, because of one's inability to fulfil religious values, ideals or standards. According to the authors’ findings, Islamic products can be used to compensate for a perceived lack of religiosity. At the same time, these products may improve Muslims' well-being. The creations of products and services that revolve around Islamic values are expected to improve Muslims' economic conditions and strengthen their faith and love toward Islam in the globalized world. Moreover, Muslims, both as majority and minority groups, face increasing social pressures. On one hand there is the (in-group) pressure to uphold Islamic values and on the other hand there is the (out-group) pressure to preserve the local values and cultures. Indeed, living in the globalized world may require certain compromises. This research calls for various institutions and policymakers to work out solutions that enable all religious groups to work and live in harmony.

To the best of the authors’ knowledge, this research is the first to study religious compensatory consumption quantitatively. This research operationalized variables previously discussed using a qualitative approach, namely religious hypocrisy, social control, guilt and compensatory consumption. The authors designed and adapted their measurement scales to fit this context, paving the way for future research in this field. Second, this research provides new empirical evidence by examining the relationships among less explored variables. For instance, this research has proven that several aspects of religiosity (e.g. hypocrisy, social control and guilt) may influence compensatory consumption in the Islamic context. This research also reveals the mediation roles of religious social control and religious guilt that were less explored in the previous studies. To the best of their knowledge, previous studies had not addressed social control as a predictor of compensatory consumption. Therefore, the theoretical model presented in this research and the empirical findings extend the theory of compensatory consumption. Third, Muslims are underrepresented in the compensatory consumption research; therefore, this research fills the population gap. Finally, this research focuses on Islamic compensatory behaviour as the future direction of Islamic marketing. Previous Islamic marketing research had not addressed the sensitive motives of Islamic consumption, which have now been highlighted in this research.

This paper aims to examine whether Muslim and non-Muslim consumers give different importance to green food consumption.

Data were analysed using means comparison and multiple discriminant analysis across a sample of 700 students in a public higher learning institution in the Federal Territory of Labuan, Malaysia, using the convenience sampling technique.

Empirical results via multiple discriminant analysis discovered that imperative aspects such as specific needs, personal environmental values related to green food and governmental efforts strongly predict discrimination towards green food consumption among the non-Muslim consumers. Muslim consumers follow a strict diet that complies with religious dietary laws.

Understanding Muslim and non-Muslim consumers’ awareness of and intentions towards green food consumption is very important for any manager in the food industry or food market, as it is critical that the food they produce is safe, environmental and healthy. It is understood that Muslim consumers are very particular about food intake, as they can only consume food that complies with religious dietary laws.

The results of this study presented vital insights and enhanced the understanding of the role of religion and its influence on green food consumption in Asia.

The purpose of this paper is to investigate the determinants of halal meat consumption within the population of Chinese Muslims in China using the theory of planned behaviour (TPB) as a conceptual framework. The role of self-identity as a Muslim, dietary acculturation in the host culture, moral obligation to purchase halal meat and trust on the authenticity of halal meat are explored.

Cross-sectional data were collected through a survey with 378 Chinese Muslims, currently living in Beijing and Xian cities. Data were analysed by means of correlations and stepwise multiple regressions to test the model and the moderating effects of self-identity, dietary acculturation, moral obligation and trust on behavioural intention.

A positive personal attitude towards the consumption of halal meat, personal conviction, motivation to comply, perceived control over consuming halal meat and perceived availability of halal meat predict the intention to eat halal meat among Chinese Muslims.

Limitations include the focus on only four individual characteristics related to religious food consumption, namely, self-identity, dietary acculturation, moral obligation and trust. Additional individual characteristics such as individualism-collectivism and involvement or values could improve the predictive power of the model.

Practical implications extend to food marketers and food policy decision-makers who might pursue identity, acculturation, trustworthiness and moral obligation-related strategies in their distribution and communication efforts targeted at the growing halal food market segments across China and worldwide.

The current study addresses the important limitation of previous studies regarding the inclusion of additional possible individual characteristics such as moral obligation and trust in the TPB model to investigate the determinants of halal meat consumption within a food-religion context.

The purpose of this study is to investigate the determinants of halal meat consumption within a Muslim migration population using the theory of planned behaviour as a conceptual framework. The role of self‐identity as a Muslim and dietary acculturation in the host culture is explored.

Cross‐sectional data were collected through a survey with 576 Muslims mainly originating from North Africa and currently living in France. Data were analysed by means of independent samples' t‐tests, correlations and stepwise multiple regression.

A positive personal attitude towards the consumption of halal meat, the influence of peers and the perceived control over consuming halal meat predict the intention to eat halal meat among Muslims.

Limitations include the use of a convenience sample and the focus on only two individual characteristics related to religious food consumption, namely self‐identity and dietary acculturation. Additional individual characteristics such as trust, values or involvement could improve the predictive power of the model.

Practical implications extend to food policy decision‐makers and food marketers who might pursue identity – and/or acculturation‐related strategies in their distribution and communication efforts targeted at the growing halal food market segment in Western Europe.

This study is one of the first studies investigating the determinants of halal meat consumption in general and a first application of the theory of planned behaviour within a food, religion and migration context, i.e. halal meat consumption decisions in a Muslim migration population in France. In general, this study indicates that the predictive power of the classic TPB in this very specific context is limited.

India accounts for the third-largest Muslim population in the world after Indonesia and Pakistan. The previous studies about halal consumption have focused on the “food and money industry” only. Muslim consumers are prohibited from using alcohol, pork and other items in any form; the rising awareness among Muslims has led to the rapid growth in demand of halal cosmetic products around the globe. This paper aims to present a framework of halal consumers’ purchase and explores the factors that Indian consumers consider while buying halal cosmetics.

The authors carried out qualitative research (focus group discussion and in-depth interviews) in Delhi, Mumbai and Hyderabad to gain deeper insight from the respondents.

The study found that religiosity and increasing awareness about halal products acts as an influencer for individuals’ halal products consumption along with halal certification and growing education level of Muslim consumers.

The paper has been developed based on the original research work carried out among the halal Muslim consumers in the major Muslim population in metropolitan cities of Hyderabad, Mumbai and Delhi over the past year.

The purpose of this study is to investigate the determinants of halal meat consumption within a Turkish Muslim migration population in Germany using the theory of planned behaviour (TPB) as a conceptual framework. The role of self-identity as a Muslim, dietary acculturation in the host culture, moral obligation to purchase halal food and trust on the authenticity of available halal food are explored.

A quantitative cross-sectional survey design for the current study was adopted. Purposive sampling through self-administered questionnaires was used to collect data from 517 Muslim consumers originated from Turkey and currently living in Germany. The analysis includes exploratory factor analysis, means scores, linear correlation and multiple regressions to examine the determinants of halal meat consumption.

A positive personal attitude towards the consumption of halal meat, motivation to comply with the opinion of important persons and institutions and the perceived control over consuming halal meat predict the intention to eat halal meat among Muslims.

This study used self-identity, dietary acculturation, trust and moral obligation as moderator variables. Future research should also examine the moderating effects of values such as individualism/collectivism and materialism and demographic factors such as age, country of origin, education level and income level to increase the predictive power of the current TPB model.

Practical implications can be extended to those policymakers, marketing managers and advertising agencies dealing with food-related products. They can pursue strategies based on religious self-identity, dietary acculturation, trustworthiness and moral obligation factors in their distribution and communication efforts targeted at the growing local and international market of halal food.

This is one of the few studies investigating the determinants of halal meat consumption in a Muslim population in Germany using the TPB within a food, religion and migration context.

The purpose of this research paper was the study of an affluent Islamic market, going through a rapid economic and social transformation, from an ethical consumption perspective. More specifically, impact of environmentalism, consumption ethics, fair trade attitude and materialism was investigated on the ethical consumption behaviour of Muslim consumers.

A research framework was put together after consulting relevant literature, Islamic scholars and Islamic marketers. The developed research framework was tested in the Islamic State of Qatar. As an outcome of an online questionnaire-based survey targeting Muslim (Qatari) consumers in a public university, 243 usable questionnaires were collected. After reliability and validity checks, AMOS SPSS 20 was used to conduct structural equation modelling analysis on the collected data.

The results showed consumption ethics, environmentalism and fair trade attitude as significant determinants of ethical consumption behaviour. There was an insignificant association between materialism and ethical consumption behaviour. The findings suggested that most Muslim consumers within this affluent market showed an interest in ethical consumption. However, an insignificant association between materialism and ethical consumption behaviour implied that even though Muslim consumers demonstrated ethical consumption behaviour, they were not anti-materialism. The outcome suggests that due to the high levels of affluence among Muslim consumers, it is possible that they may be practising ethical and materialistic consumption simultaneously.

This research should assist marketers in understanding the ethical consumption behaviour of Muslim consumers who are faced with ethical and materialistic consumption options within an affluent Islamic market.

The research should add to the body of consumer behaviour knowledge, as it provides an insight into the consumption behaviour of Muslims who are facing social and religious ideology conflicts which makes their ethical consumption behaviours more sophisticated.

The purpose of this paper is to investigate the determinants of Halal meat consumption within international Muslim students’ population in China using the theory of planned behaviour as a conceptual framework. The role of self-identity (SI) as a Muslim, dietary acculturation (DA) in the host culture, moral obligation (MO) to purchase Halal meat and trust on the authenticity of Halal meat is explored.

Cross-sectional data were collected through a questionnaire survey with 436 international Muslim students mainly originating from Muslim countries and currently studying in China. Data were analysed by stepwise multiple regression analyses to test the model and the moderating effects of SI, DA, MO and trust on behavioural intention.

The results indicate that a positive personal attitude towards the consumption of Halal meat, personal conviction and the perceived control over consuming Halal meat predict the intention to eat Halal meat among Muslims.

Limitations include the use of a snow-ball sampling technique and the focus on only four individual characteristics related to religious food consumption, namely, SI, DA, MO and trust.

Practical implications extend to dealing with food policymakers and food marketing managers in companies who might pursue identity-, acculturation-, MO- and trustworthiness-related strategies in their distribution and communication efforts targeted at the growing local as well as international market of Halal food.

This study is one of the first studies investigating the determinants of Halal meat consumption among international Muslim students in China and a first application of the theory of planned behaviour-related religious food consumption context by considering four individual characteristics, namely, SI, DA, MO and trust.