AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1253

THE DEVELOPMENT OF THE PHENOMENA OF ISLAMIC MARKETING,

ISLAMIC BRANDING, AND INDONESIAN MUSLIM MIDDLE CLASS

Yudha Dwi Nugraha

Department of Management, Faculty of Economics and Business, Universitas Islam

Bandung

Jl. Tamansari No.22-24, Tamansari, Kec. Bandung Wetan, Kota Bandung, Jawa Barat

40116

Email: [email protected]

ABSTRACT

Islam as a religion has been found to impact the ethical beliefs and behaviours of Muslim

consumers from different countries, as well as consumers’ choice of services and some taboo

products on the basis of Islamic Shariah law. The emergence of Islamic marketing and Islamic

branding in various parts of the world and the increasing middle-class Muslims in Indonesia are

interesting phenomena to study. Using the qualitative approach, this study aims to explore the

development of Islamic marketing, Islamic branding, and middle-class Muslim in Indonesia. The

results showed that Islamic marketing is still new in the literature and the definition of the

true meaning of Islamic marketing is still being developed. In addition, Islamic branding is

closely related to the halal concept. The behaviour of Muslim middle-class in Indonesia is

very challenging and it has enormous potential. The discussions are explained further.

Keyword: Islamic Marketing; Islamic Branding; Middle Class Muslim.

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 CC BY-SA International License.

INTRODUCTION

Pew Research Centre (2017) reported that the Muslim population is expected to

reach 2.99 billion by 2060 or approximately 31 per cent of the world population.

According to Ogilvy Noor (2010), Islamic marketing can offer something promising

namely the Muslim consumer market, which consists of 1.8 billion people and is

undeniably the next important global opportunity which is largely untapped. The halal

market alone is worth US$2.1 trillion annually and is increasing by US$500 billion

annually due to the significant growth of the global Muslim population. Furthermore,

Alserhan (2010) stated that it is expected that the global Muslim consumer market will

reach $30 trillion in the coming 2050.

Isef.co.id (2021) reported that Indonesia is home to the world's largest Muslim

population, and most Muslims are digitally native, young, and highly loyal to domestic

brands. However, they are also price-sensitive, creating significant opportunities for

newcomers in the market to gain substantial profits. In 2020, Indonesia is the largest halal

consumer market in the world with consumer spending by Indonesian Muslims reached

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1254

$184 billion (isef.co.id, 2021). Therefore, it would be interesting to further exploring

phenomena in relation to this market segment.

For Muslims and non-Muslims alike, this is an enormous business opportunity to

create new products and services according to the needs and nuances of the Islamic

Muslim market, such as swimwear that caters to the needs of Muslim women, or

accommodation services that address family issues. and gender relevant to the Muslim

context. For Muslims involved in business activities, Islamic marketing is expected to

remain true to the beliefs and principles as Muslims, in the context of marketing. On the

other hand, there is an obligation as a Muslim to fight for this new social science which is

rooted in the Quran and Sunnah so that it can make Islam come alive in the field of

marketing.

However, the type of marketing or market orientation strategy to be adopted for

engaging in Muslim majority markets remains subject to multiple standpoints. In that

respect, the international development and definitions of marketing models addressing

those specific markets, has given rise to research themes including Islamic marketing and

branding in the lead (Tournois & Aoun, 2012). To the authors’ knowledge, there is no

research that discusses the phenomenon of the development of Islamic marketing, Islamic

branding, and middle-class Muslims in Indonesia.

Islamic marketing is a new field in marketing science. According to Ramadan

(2009), much of the current discussion is based on the application of Islamic principles to

contemporary Western marketing ideas. Although applying the principles of Western

marketing ideas is important, it does not address the root of the problem because such ideas

are based on things that may not be in accordance with the ethics and principles of the

applicable Islamic tradition. Therefore, more in-depth research also needs to be carried out

so that new models and frameworks can emerge, namely what Ramadan (2009) calls

transformational reform based on Islamic teachings and principles.

The emergence of Islamic marketing occurred in 2010, when the Journal of Islamic

Marketing was created to lay the foundation and advance Islamic marketing as a new

scientific discipline. Even well-known international marketing agencies like Ogilvy and

Mather founded Ogily Noor to get into Islamic branding in 2010. Moreover, the first

Global Islamic Marketing Conference was started in 2011. Furthermore, Islamic marketing

cannot be separated from Muammalah, including doing business or trade. In business,

knowledge about business, including Islamic marketing, is very crucial, especially for

Muslims. The consequences of doing business without knowing Sharia law are fatal and

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1255

will result in many bad things due to falling into haram things such as usury, fraud,

speculation and others (Rumaysho.com, 2010). Moreover, this study aims to explore the

development of Islamic marketing, Islamic branding, and middle-class Muslim in

Indonesia.

LITERATURE REVIEW

Islamic Marketing

Kotler and Keller (2016) stated that to become a marketer, marketers must

understand what marketing is, how marketing works, who does the marketing and what is

being marketed. Kotler and Keller (2016) also explain that marketing is identifying and

fulfilling human and social needs. In the context of Islamic marketing, the principal

opinion of Malik and Khan (2016) is that in providing halal item rates and administration

globally for Muslim consumers, companies in the world must execute different procedures

than procedures in selling merchandise to non-Muslim consumers. Their marketing system

must be adapted to Islamic values, norms and regulations.

The aim of defining marketing procedures that are suitable for both hierarchical

societies and consumers who have different tendencies. In Islam, marketing is a strategic

business discipline that directs the process of creating, offering and changing values from

one initiator to its stakeholders. According to sharia principles, marketing activities must

be based on the spirit of worshiping God, the Supreme Creator, and trying as much as

possible for the common good, not for the interests of the group, let alone their own

interests. According to Wilson (2012) and Alserhan et al. (2016), Islamic marketing is a

growing and well-known subject of research. Islamic marketing research is becoming more

and more popular, yet it has long been "an untapped and viable market segment"(Sandıkçı,

2011, p. 246), according to contemporary literature. The fact that Islamic marketing has

mostly remained a uniform and localized marketing niche is also important to note.

The scholarship on Islam and marketing has also been divided into two parts by

Sandikci (2011): omission and discovery. Muslims are referred to as traditional and Islam

as incompatible with contemporary consumer behaviour by omission, whereas Muslims

are referred to as a potential market sector by discovery (Sandıkçı, 2011). In terms of

categorizing how marketing fits into the disciplinary field of teaching and research, it

appears that the literature is still up for debate. Islamic marketing is being debated as a

potential new and distinct field. Besides, the definition of Islamic marketing is also up for

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1256

debate (J. Bin Abdullah et al., 2015; Sandıkçı, 2011; Wilson & Liu, 2011; Yusof & Jusoh,

2014).

Since Islamic marketing is a relatively new field of social science, its exact

description is lacking. According to Wilson (2012), Islamic marketing is frequently

described as a God-conscious method of marketing that seeks to "[...] strike a balance

between material and spiritual needs in any situation of human existence" (Bouzenita &

Boulanouar, 2016, p. 77). Islamic marketing is the study of marketing phenomena in

relation to Islamic principles and practises or in the context of Muslim societies (Jafari,

2012). Islamic marketing can refer to practises used by businesses, whether Muslim or not,

in their dealings with Muslim consumers. Islamic marketing can also refer to religion-

based marketing, when marketing operations are governed by the guidelines of Islamic

sharia (Alserhan, 2017).

Islamic Branding

The concept of Islamic branding can be regarded as branding that is sympathetic to

sharia ideals, with the ultimate objective of integrating Muslim consumers. It goes beyond

the basic sharia-hospitality concept to fully include sharia into every aspect of the brand

character (Alserhan, 2010). Subsequent research gradually developed interest in a

comparative between traditional and Islamic financial services (Ahmad et al., 2011;

Al‐Ajmi et al., 2009; Amat Taap et al., 2011; Butt et al., 2011), and in Muslim consumers’

perceptions towards the predisposition of firms to integrate Islamic Law principles (Sharia-

compliance) to their marketing mix (K. Abdullah & Ahmad, 2010; Bin Yusuf, 2010), and

specifically to halal products or Islamic branding challenges (Alserhan, 2010; Ireland &

Rajabzadeh, 2011; Wilson & Liu, 2010, 2011). On the concept of Islamic branding, Ogilvy

Noor (2010) define it as [. . .] branding that is empathic to Shariah values, in order to

appeal to Muslim consumers, ranging from basic Shariah-friendliness to full Shariah

compliance in all aspects of a brand’s identity, behavior, and communications.

Several academic circles concur that Istihalah's point of view can be modified. Term

has two distinct meanings. A change from something's original essence is one of them. An

unclean substance that transforms (with word) into a new substance is considered to be

holy, notwithstanding scholarly dispute on the subject. Religion can be viewed as a catalyst

for human advancement, ranging from devotion (Halal) to denigration (Haram). These

beliefs and principles serve as the building blocks of Muslim society. Regarding the use of

Muslims, this religious obligation and acknowledgement affect people's feelings and

mental health. The implicit laws, way of life, and explanation of existence in Islam are also

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1257

predetermined by Allah 'azza wa jalla. Organisation of the Islamic Conference countries

have given halal items a lot of thought, helped along by the sharia framework. The world's

Muslim population is a potential market for halal goods, and as the largest Muslim nation

in the world, Indonesia has the potential to grow both as a consumer and producer of halal

goods.

Middle Class Muslims in Indonesia

Consumer behaviour among the middle class is particularly fluid and movable today.

They can also swiftly switch brands and are required to keep moving to keep up with

consumer mobility. In addition, the product must be improved, new ones must be invented,

and the price strategy, distribution, and promotion must all be altered in a certain way.

Companies must avoid monotony when promoting their products (SWA.co.id, 2013).

The Muslim market in Indonesia is very challenging because not only does it have

enormous potential. The number of Muslim consumers reaches 87 percent of the entire

population of Indonesia. On the other hand, the dynamics of changes in Indonesian Muslim

consumers have increased in recent years (Yuswohady.com, 2014). Therefore, the Muslim

consumer market is stretching and marketers should be more prepared to reap it. According

to Yuswohadi (2014), the following are some of the visible changes in the phenomenon of

the development of the Muslim middle-class market in Indonesia that is the rapid growth

of Sharia Banking, hijab revolution, development of the Muslim cosmetics market,

regularly perform Umrah, development of Sharia Hotels, excitement of Islamic Culture,

Muslim Entrepreneurship, the richer the more charity, and increased use and understanding

of the Halal label.

METHOD

This study uses a qualitative descriptive method, because the use of this method can

help researchers to describe facts, data, and substantive objects rationally and theoretically

in the form of language or discourse through accurate and systematic explanations. This

research uses a non-interactive qualitative descriptive method because it does not consider

the assumptions or opinions of the informants or informants (Sukmadinata, 2011).

Moreover, this research uses a qualitative descriptive method because the use of this

method can help researchers to describe facts, data, and substantive objects rationally and

theoretically in the form of language or discourse through accurate and systematic

explanations (Sukmadinata, 2011).

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1258

Data collection was carried out by literature study and document study. This study

uses auxiliary data obtained by researchers from related articles and books. Data analysis

by reducing data obtained through library research. In addition, data reduction is done by

categorizing the data so that it makes it easier for researchers to verify data and determine

conclusions based on research results. The data analysis used by the researcher refers to

Sugiyono’s (2016) data analysis, namely data reduction, data presentation, verification, and

conclusion drawing.

RESULT

Basically, Islam allows its adherents to participate in business activities as long as

they pay attention to the prohibitions and principles of trade that have been written in the

Qur'an and Sunnah. The concepts of usury, haram, and halal must be considered carefully

in making business strategies. Therefore, trading is important in Islam and the procedure in

it is in accordance with Islamic instructions in working with other people. In addition,

Islam is also a way of life and one can encourage the rationality that Islam must consist of

an ethical code of conduct in working with others.

The Prophet sallallaahu 'alaihi wa sallam has taught his people throughout the world

to trade while upholding Islamic ethics. In economic activities, Muslims are prohibited

from committing false acts, but Muslims must carry out economic activities on a mutually

agreeable or voluntary basis, as the word of Allah Ta'ala, which means, "O you who

believe, do not consume each other's wealth. in a false way, except by means of commerce

which is carried out consensually between you. And do not kill yourselves; Verily Allah is

Most Merciful to you." (QS. An-Nisaa: 29).

Based on this verse, Islam strongly encourages its people to become traders so that

trading becomes very important in Islam. So important, that Allah Subhanahu wa Ta'ala

appointed the Prophet Muhammad sallallaahu 'alaihi wa sallam as a very successful trader

before he was appointed a prophet. This shows that Allah Subhanahu wa Ta'ala taught

Muhammad bin Abdullah with honesty when he was a trader that his merchandise did not

make a loss, but instead made him a successful businessman. Therefore, Muslims

(especially traders) should follow his example when carrying out trading activities.

Al-Quran also regulates life activities or muamalah. Also trade, sales or marketing

ethics. One of the verses of the Al-Quran which is guided by marketing ethics is QS. Al-

Baqarah. This second letter in the Al-Quran consists of 286 verses, 6,221 words and

25,500 letters, and is classified as a Madaniyah letter. In verses 1-2 Al-Baqarah means:

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1259

“This Al-Quran has no doubt about it; guidance for those who are pious.” This verse is

very relevant to be guided by in carrying out marketing tasks, because marketing is a very

important part of the company's machine. From this verse we can understand three things,

namely; Companies must be able to guarantee their products, What Allah explains in the

Al-Quran are the benefits of the product, and explanation of the targets or customers of the

company's products.

Nowadays, marketing methods that are unethical, fraudulent, and unprofessional are

often encountered. Therefore, marketing activities should be returned to their true

characteristics, namely religious, ethical, realistic and upholding human values. Ethical

marketing principles should be applicable, whether it's a large or small scale company.

Marketing according to Islam has interesting values and characteristics. Sharia marketing

believes that a person's actions will be held accountable in the afterlife. Apart from that,

sharia marketing prioritizes moral values and moral ethics in its implementation.

Therefore, sharia marketing is important for marketing personnel to penetrate the market,

especially the Muslim market.

If marketers carry out the marketing activities that are ordered and ignore the

prohibitions that are prohibited, marketing becomes an activity permitted in the Islamic

religion. Therefore, from a sharia perspective, marketing is all activities carried out in

business activities in the form of value creating activities which enable anyone who does it

to grow and utilize its benefits based on honesty, fairness, openness and sincerity in

accordance with the process. which is based on the Islamic muamalah contract or business

transaction agreement in Islam.

According to Alserhan (2010), Islamic branding can be interpreted in three different

ways. First, Islamic brands by compliance (Islamic brands by religion or halal brands) and

these brands aim specifically to attract Muslim consumers as these brands are faith-based.

Second, Islamic brand by origin in which these brands are originating from Muslim

countries, such as airlines Emirates Airlines, Emirati Etisalat, Egyptian

telecommunications company Orascom and Saudi industrial company SABIC. Third,

Islamic brand by customer that originating from non-Islamic countries but they are

specifically designed to target Muslim consumers.

Many companies that comply with sharia requirements reveal that not all of their

customers are Muslims. Halal means “permissible” and refers to a set of rules that defines

permissible and forbidden activities. More specifically, halal products should not contain

haram (prohibited) ingredients, incur the exploitation of labour or the environment or be

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1260

harmful (Rehman & Shahbaz Shabbir, 2010). Islamic religious brands or halal brands are

created according to the principles of Islam which provide instructions on what is

permissible not only in the food industry but also in various industries, such as cosmetics,

pharmaceuticals, logistics, clothing, finance, hospitality, and banking (Minkus-McKenna,

2007).

It's fascinating to comprehend the economic makeup and moral principles that make

up Muslim society, particularly middle class Muslim Indonesia. The principles upheld

have a significant impact on Indonesia's future stability and growth. Muslims in the middle

class typically have solid financial standing and significant purchasing power. They are

also well-versed in knowledge, which makes them attentive to changes in the economy,

society, and politics (alvara-strategic.com, 2023). Middle class and Islam are two concepts

that must be understood in order to fully comprehend the face of middle class Muslims in

Indonesia. The middle class has distinct traits, and Indonesian Muslims also have

distinctive traits. Most members of the middle class reside in urban areas that are hubs of

commerce and industry. Islam was accepted as the official religion by the Muslim

community (alvara-strategic.com, 2023).

Muslim society is viewed from a religious perspective, where religion acts as a set of

ideals governing human interaction with one another and with their creator. Islam does in

fact differ from other religions in its specific doctrines (alvara-strategic.com, 2023). The

Muslim community looks to Islam's ideals as well as its distinctive attitudes and

ideologies. Islam is practised in a wide variety of ways, from conservatives and moderates

to liberals and radicals, just in Indonesia. Religious teachings have a significant influence

on people's attitudes and behavioural patterns. Since Islam has concepts like zuhud

(modesty) and the doctrine of halal (allowed) and haram (forbidden), religious teachings

also influence people's spending and consumption habits (alvara-strategic.com, 2023).

CONCLUSION

Islamic guidelines ensure that the interest of all parties in a transaction, that is, the

buyers, sellers, business partners and the community are safeguarded (K. Abdullah &

Ahmad, 2010). As such, Muslim businesses are able to maintain a balance between their

profit making responsibilities to the company, providing safe and quality products to the

consumers, and ensuring the welfare of society (K. Abdullah & Ahmad, 2010). To

maximize the opportunity for success in targeting the Islamic market, both Muslim

entrepreneurs, non-Muslim entrepreneurs, Muslim multinational companies and non-

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1261

Muslim multinational companies must implement marketing strategies in accordance with

the values, rules, norms in Islam and what has been exemplified by the Prophet

Muhammad. 'alaihi wa sallaam. They are also required to be able to build branding

localization competencies.

According to Williamson and Zeng (2004), in general multinational companies have

higher managerial competence in terms of marketing and branding. These multinational

companies are equipped with sophisticated marketing and brand building skills that far

exceed their local competitors. However, it does not rule out the possibility that local

entrepreneurs or companies can take part in capturing and enjoying the Muslim market

share, even though the amount is not as large as the market share of multinational

companies.

Local companies or entrepreneurs have the advantage of knowing more about the

region and culture in which they live and therefore, multinational companies wishing to

enter the Islamic market must deepen their understanding of Muslim culture. Islamic

markets are fundamentally different from other conventional markets, especially in terms

of motivation, structure and behavior. In addition, religious factors have a key role in the

decision-making process for Muslim customers and any form of neutralizing this effect on

the decisions of Muslim consumers would be a boomerang in itself.

Ultimately, multinational companies wishing to enter Islamic markets such as

Indonesia must be more careful about offering a wide range of products and brands aimed

at Muslims. Indonesia's title as the largest Muslim country in the world can be a soft

market for all marketers. Therefore, the strategic choices made by the company must be in

accordance with sharia principles, deep understanding of Muslim consumers and the

implications of the Halal concept in various aspects of the company's marketing.

RECOMMENDATION

The Islamic Marketing phenomenon is relevant in understanding and studying the

characteristics of Muslim consumers and how to create marketing strategies that are

suitable for the Muslim market share. Muslim consumers have differences with non-

Muslim consumers, especially in terms of sensitivity to religious beliefs, norms and values.

Companies dealing with Islamic products must understand consumer perceptions that are

influenced by the use of the halal label and the moral values of Islamic society and Islamic

norms.

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1262

To engage in the halal market, companies must implement a brand-Islamization

strategy based on information obtained from the Islamic market, including customers,

competitors and the business environment. With the information obtained, companies can

further develop their organizational values, norms, practices and organizational structures

with the aim of appreciating the novelty that exists in the Islamic market.

Companies that want to target Muslim consumers must have a marketing strategy

that is different from marketing strategies that target traditional consumers. Marketing

strategies aimed at targeting Muslim consumers must comply with Islamic values,

standards and guidelines. In addition, these companies also have to consider several factors

that can affect the success of their operations in the Islamic market. According to Nooh et

al. (2007), these factors include promotion, location, quality, certification and cleanliness

in operations.

Finally, There is a rising consumer power of Muslim millennials, which signals the

importance of religious lifestyle (Izberk-Bilgin & Nakata, 2016). Thus, future research

could investigate on this consumer power using quantitative methods. Previous researchers

are in agreement that religion remains an under-studied area in consumer behaviour and

wider marketing literatures (Essoo & Dibb, 2004; Muhamad & Mizerski, 2010; Sandıkçı,

2011). Thus, it would be promising to investigate and explore Islam, consumer behaviour,

and marketing deeper.

DAFTAR PUSTAKA

Abdullah, J. Bin, Hamali, J. H., & Abdullah, F. (2015). Success strategies in Islamic

marketing mix. International Journal of Business and Society, 16(3).

Abdullah, K., & Ahmad, M. I. (2010). Compliance to Islamic marketing practices among

businesses in Malaysia. Journal of Islamic Marketing, 1(3), 286–297.

Ahmad, K., Rustam, G. A., & Dent, M. M. (2011). Brand preference in Islamic banking.

Journal of Islamic Marketing, 2(1), 74–82.

Al‐Ajmi, J., Abo Hussain, H., & Al‐Saleh, N. (2009). Clients of conventional and Islamic

banks in Bahrain: How they choose which bank to patronize. International Journal

of Social Economics, 36(11), 1086–1112.

Alserhan, B. A. (2010). Islamic branding: A conceptualization of related terms. Journal of

Brand Management, 18, 34–49.

Alserhan, B. A. (2017). The principles of Islamic marketing. Routledge.

Alserhan, B. A., Althawadi, O. M., & Boulanouar, A. W. (2016). Theories of Islamic

marketing. International Journal of Islamic Marketing and Branding, 1(4), 297–304.

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1263

alvara-strategic.com. (2023). WHITEPAPER: “INDONESIA MIDDLE-CLASS MUSLIM:

RELIGIOSITY AND CONSUMERISM. https://alvara-strategic.com/whitepaper-

indonesia-middle-class-muslim-religiosity-and-consumerism/

Amat Taap, M., Choy Chong, S., Kumar, M., & Kee Fong, T. (2011). Measuring service

quality of conventional and Islamic banks: a comparative analysis. International

Journal of Quality & Reliability Management, 28(8), 822–840.

Bin Yusuf, J. (2010). Ethical implications of sales promotion in Ghana: Islamic

perspective. Journal of Islamic Marketing, 1(3), 220–230.

Bouzenita, A. I., & Boulanouar, A. W. (2016). Maslow’s hierarchy of needs: An Islamic

critique. Intellectual Discourse, 24(1).

Butt, I., Saleem, N., Ahmed, H., Altaf, M., Jaffer, K., & Mahmood, J. (2011). Barriers to

adoption of Islamic banking in Pakistan. Journal of Islamic Marketing, 2(3), 259–

273.

Centre, P. R. (2017). The changing global religious landscape.

Essoo, N., & Dibb, S. (2004). Religious influences on shopping behaviour: An exploratory

study. Journal of Marketing Management, 20(7–8), 683–712.

Ireland, J., & Rajabzadeh, S. A. (2011). UAE consumer concerns about halal products.

Journal of Islamic Marketing, 2(3), 274–283.

isef.co.id. (2021). INDONESIA HALAL MARKETS REPORT 2021/2022.

Izberk-Bilgin, E., & Nakata, C. C. (2016). A new look at faith-based marketing: The global

halal market. Business Horizons, 59(3), 285–292.

Jafari, A. (2012). Islamic marketing: insights from a critical perspective. Journal of Islamic

Marketing, 3(1), 22–34.

Kotler, P., & Keller, K. L. (2016). Marketing Mangement. In Pearson Edition Limited.

Malik, K., & Khan, M. M. S. (2016). Islamic branding and marketing: An insight of

consumer perception in Pakistan. The Journal of Developing Areas, 50(5), 353–362.

Minkus-McKenna, D. (2007). The pursuit of halal. Progressive Grocer, 86(17), 42.

Muhamad, N., & Mizerski, D. (2010). The constructs mediating religions’ influence on

buyers and consumers. Journal of Islamic Marketing, 1(2), 124–135.

Nooh, M. N., Nawai, N., Dali, N. M., Mohammad, H., Nilai, B. B., & Sembilan, N. (2007).

Halal branding: An exploratory research among consumers in Malaysia. Proceedings

of 3rd UNITEN International Business Management Conference Human Capital

Optimization Strategies Challenges and Sustainability, 12, 16–18.

Noor, O. (2010). “Ogilvy & Mather’s research defines the global rise of the ‘New Muslim

Consumer".

Ramadan, T. (2009). Radical reform: Islamic ethics and liberation. Oxford University

Press.

Rehman, A., & Shahbaz Shabbir, M. (2010). The relationship between religiosity and new

product adoption. Journal of Islamic Marketing, 1(1), 63–69.

Rumaysho.com. (2010). Berilmu Sebelum Berdagang.

AoEJ: Academy of Education Journal

Vol. 14 No 2 Tahun 2023

1264

Sandıkçı, Ö. (2011). Researching Islamic marketing: past and future perspectives. Journal

of Islamic Marketing, 2(3), 246–258.

metode penelitian kuantitatif, kualitatif,dan R&D, Alfabeta, cv. ___ (2016).

Sukmadinata, N. S. (2011). Metode penelitian pendidikan.

SWA.co.id. (2013). Pemasar Harus Terus Bergerak Jika Membidik Kelas Menengah.

https://swa.co.id/swa/business-strategy/pemasar-harus-terus-bergerak-jika-

membidik-kelas-menengah

Tournois, L., & Aoun, I. (2012). From traditional to Islamic marketing strategies:

Conceptual issues and implications for an exploratory study in Lebanon. Education,

Business and Society: Contemporary Middle Eastern Issues, 5(2), 134–140.

Williamson, P., & Zeng, M. (2004). Strategies for competing in a changed China. MIT

Sloan Management Review.

Wilson, J. A. J. (2012). The new wave of transformational Islamic marketing: reflections

and definitions. Journal of Islamic Marketing, 3(1), 5–11.

Wilson, J. A. J., & Liu, J. (2010). Shaping the halal into a brand? Journal of Islamic

Marketing, 1(2), 107–123.

Wilson, J. A. J., & Liu, J. (2011). The challenges of Islamic branding: navigating emotions

and halal. Journal of Islamic Marketing, 2(1), 28–42.

Yusof, Y. L. M., & Jusoh, W. J. W. (2014). Islamic branding: the understanding and

perception. Procedia-Social and Behavioral Sciences, 130, 179–185.

Yuswohady.com. (2014). Marketing to the Middle Class Moslem.