COMMITTEE PAGE - voa.uitm.edu.my€¦ · Availabl nlin ttp://voa.uitm.edu.my e-ISS 26827840 Voice o Academia Voic cademi 15 pecia ssu ugus 1 2019 2.3 The slaughter: The slaughter

COMMITTEE PAGE

VOICE OF ACADEMIAAcademic Series of Universiti Teknologi MARA Kedah

Chief Editor

Associate Professor Dr Roziya AbuFaculty of Information Management,

Universiti Teknologi MARA Cawangan Kedah, Malaysia

Editorial Team

Junaida IsmailFaculty of Administrative Science and Policy Studies,


Aishah MusaAcademy of Language Studies,


Syahrini ShawalludinFaculty of Art and Design,


Khairul Wanis AhmadFacility Management & ICT Division,


Siti Natasha Mohd YatimResearch And Industrial Linkages Division,


Associate Editors

Dr Norkhazzaina SalahuddinSchool of Business Management, Universiti Utara Malaysia

Dr Normalisa Md IsaSchool of Business Management, Universiti Utara Malaysia

Dr Waida Irani Mohd FauziSchool of Business Management, Universiti Utara Malaysia

Dr Shamsul Huda Abd. RaniSchool of Business Management, Universiti Utara Malaysia

Mr Mathivannan JaganathanSchool of Business Management, Universiti Utara Malaysia

Miss Norzalila Jamaludin School of Business Management, Universiti Utara Malaysia

Editorial Board

Professor Dr M. Nauman FarooqiFaculty of Business & Social Sciences,

Mount Allison University, New Brunswick, Canada

Professor Dr Kiymet Tunca CaliyurtFaculty of Accountancy,

Trakya University, Edirne, Turkey

Professor Dr Diana KopevaUniversity of National and World Economy,

Sofia, Bulgaria

Associate Professor Dr Roshima SaidFaculty of Accountancy,


Associate Professor Dr Zaherawati ZakariaFaculty of Administrative Science and Policy Studies,


Dr Kamarudin OthmanDepartment of Economics, Faculty of Business Management,


Dr Kardina KamaruddinDepartment of Management, Faculty of Business Management,


Dr Azlyn Ahmad ZawawiFaculty of Administrative Science and Policy Studies,


e-ISSN: 2682-7840

Copyright © 2019 by the Universiti Teknologi MARA, Kedah

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or any means, electronic, mechanical, photocopying, recording or

otherwise, without prior permission, in writing, from the publisher.

© Voice of Academia is jointly published by the Universiti Teknologi MARA Caawangan Kedah, Malaysia and Penerbit UiTM (UiTM Press), Universiti Teknologi MARA Malaysia,

Shah Alam, Selangor.

The views, opinions and technical recommendations expressed by the contributors and authors are entirely their own and do not necessarily reflect the views of the editors, the Faculty

or the University.

TABLE CONTENTSof

The Dynamic Capability Development through Learning Orientation: Malaysian International New Venture (INV) firmsAfifah Alwani Ramlee

Exploring The Factors Of Employee Retention In Bangladesh Private UniversitiesShamsel Arifin , Rafiduraida Binti Abdul Rahman

University Experience and Entrepreneurial Quality Development among Students in Malaysian Comprehensive UniversityShamsul Huda Abd Rani , Bidayatul Akmal Mustafa Kamil, Shamsul Hana Abd Rani

The Effect of Family-Spouse Adjustment on Expatriate Adjustment: Malaysia as a Host CountryNoor Hafiza Zakariya, Abdul Kadir Othman, Zaini Abdullah

The Role of Satisfaction as a Mediator on The Relationships Between Usage Intention and Word of Mouth of Islamic Bank Products and Their DeterminantsMaria Abdul-Rahman, Mona Fairuz Ramli, Ajay Chauhan

Demistyfing Consumer Purchase Intention For Remanufactured Auto PartsLoh Ka Chin, Normalisa Md Isa, Norkhazzaina Salahuddin, Khonder Suraiya Nasreen

Does halal logo influence Muslim purchase decision? A comparative study between extrinsic and intrinsic religious peopleWaida Irani Mohd Fauzi, Munirah Khamarudin ,Sany Sanuri Mohd Mokhtar, Maha Yusr

Examining Factors Influencing Malaysian Consumer Purchase Intention In Halal Cosmetic Products: A Conceptual FrameworkMunirah Khamarudin , Waida Irani Mohd Fauzi

Demystifying Customer Satisfaction Towards An Authorised Automobile Service CentreCho Sin Win, Normalisa Md Isa, Norkhazzaina Salahuddin, Arunnaa a/p Sivapathy, Afifah Alwani Ramlee

1 - 10

11 - 19

20 - 30

31 - 38

39 - 51

52 - 60

61 - 68

69 - 73

74 - 80

61

e-ISSN: 2682-7840Available online at http://voa.uitm.edu.my

Voice of Academia

Voice of Academia 15 Special Issue August (1) 2019,

Does halal logo influence Muslim purchase decision? A comparative study between extrinsic and intrinsic religious people

Waida Irani Mohd Fauzi*, Munirah Khamarudin ,Sany Sanuri Mohd Mokhtar, Maha Yusr

School of Business Management, Universiti Utara Malaysia, Sintok, Kedah

ARTICLE INFO ABSTRACT

©2019 UiTM Kedah. All rights reserved.

1. Introduction

Halalcertificationhasarelativelyshorthistory,whichstartedinMalaysiainthe1980’sandexpandedtoothercountriesandalsotootherproductsandservicessince.Todaytherearemorethan400knownhalalcertificationbodies(HCBs).Asaresult,therearemanydifferenthalalstandards:localstandards(eitherdevelopedbyanationalstandardsdevelopmentbodyorbytheHCBitself),regionalstandards(e.g.theArabGulfCooperationCouncil’shalalstandard)andinternationalhalalstandards(IHIAllianceandSMIIC).TheHCBprovidesauditingandcertificationservicesforwhichitchargeseitherafixedoravolumebasedfee.Itisaproductcertification,addressingespeciallytheingredientsandproductionprocess,whichallowstheproducertoputahalallogooftheHCBontheproductpack-aging.InMalaysia,theauthorizedbodythatisresponsibleisJAKIM.ItbecomesasymboloftrustandthelogoofhalalbecomesanindicatorthattheproductispermissibleinIslam.However,certainMalayMuslimconsumersinMalaysiadonotplacestrongtrusttowardshalalcertificationlogo.Someofthemunabletoplace100%trustonhalalproductcertificate.Consumerinabilitytotrustthehalal

Recently , halal issues have been brought to the attention of Malay Muslim consumers. Some of them trust halal logo and some of them do not. Consumer action in purchasing a product is depends on their school of thought and the role of religiosity. Extrinsic religious people mostly trust halal logo in their purchasing behavior, however, intrinsic religious people have their own judgment and additional criteria in purchasing a product. There is a higher halal consciousness among them, when a halal logo is not become a primary indicator to determine halal status. Thus, this paper tries to investigate the significant relationship of halal logo towardsextrinsic as compared to intrinsic religious people in their purchasing decision. The study use mall intercepts approach to distribute a questionnaires. Result of the study reveals that, the extrinsic religious people have strong trust towards halal logo as compared to intrinsic people. Intrinsic religious people do not rely on halal logo itself but they put more trust on the owner of the store and they are more concern on the ingredients of the product and usually prefer muslim made product. The finding of this study may have an implication towards JAKIM who are trusted body in issuing halal logo.

Article history:ReceivedJune2019ReceivedinrevisedformAcceptedJune2019PublishedAugust2019

Keywords:Islamicbanking,perceivedvalue,reputation,usageintentions,wordofmouth

CorrespondingAuthor:[email protected]

Mohd Fauzi et al. / 61 - 68

Voice of Academia 15 Special Issue August (1) 2019,e-ISSN: 2682-7840 Available online at http://voa.uitm.edu.my

Voice of Academia

62

certificatenotsolelybecausetheydonottrusttheauthorizedbody(JAKIM)buttheyusuallydidnottrust themanufacturer.Somemanufacturersarecheatingafter theygethalalcertification, theydidnotfollowJAKIMguidelinesandtheychangethematerialsuseintheirproducttocutcost.Withthisissue, hence, religiosityorientationofMuslimconsumermayperceivedifferentbehavior towardshalalproductcertificate.Thus,theobjectiveofthispaperistoinvestigatetherelationshipbetweenhalal product certification and Malay Muslim consumer attitudes with the moderating effect ofreligiosityorientationinpatronizingIslamicretailstores.

2.0 Literature Review2.1 Defined halal

ThehalalstatusThehalalstatusoftheproductmustbestrictlyconfirmedasprescribedintheQuranandhadith(mainsourcesofIslamicjurisprudence).Bydefinition,halalcanbedefinedaspermissible,lawfulandwholesomeaccordingtoIslamiclaw.InMalaysiatoidentifythataproductis halal, a comprehensive halal food standard has developedwhich confirms that the product hasfollowedstandardprocedureofhalalfoodservicequalitywhichisclassifiedasMS1500:2004.Halalcanalsobedefinedasclean,healthyandtastier(Burgamann,2007).Specifically,halalproductsmustbefixedwithhalaldietarylawsorprescriptionfortheadvancementoftheirwell-being(IsmailandFatt,2004).

In theHolyQuran, halal is referred to as clean and hygienic. The halal product shouldconsistofhalalsourcesthatfollowSyariahlawandshouldnotcontainingredientssuchasgelatin,alcohol,orpigandanimalfats.Thehalalconceptisverybroad,andreferstothreecategories:food,lifestyles and services (Alserhan, 2010). In understanding the concept, halal in Islam meanspermissible (lawful), and haram means prohibited (forbidden) by Shariah compliance. By thisdefinition,halalmeansanythingthatisfreefromanycomponentthatMuslimsareprohibitedfromconsuming, and it is not simply “pork-free” but covers amultitude of forms such as emulsifiers,gelatins,enzymes,lecithinandglycerine,andalsoadditivessuchasstabilizers,flavorings,coloringsandbreadcrumbs(Kocturk,2002).

2.2 Halal Logo

BasedonMalaysia’sDepartmentofIslamicDevelopment(JAKIM-JabatanKemajuanIs-lamMalaysia), the halal guidelines are guided byQur’anic interpretations by the ImamsMaliki,Hambali,Syafie,andHanafi.Thecompleteguidelinesofhalal food,basedoncertaincriteriaandhighlightedbyJAKIM,are:

1)Doesnotconsistoforcontainanythingthat isconsideredtobeunlawfulaccordingto Islamiclaw. 2)Hasnotbeenprepared,processed,transportedorstoredusinganyapplianceorfacilitythat wasnotfreefromanythingunlawfulaccordingtoIslamiclaw,and 3)Hasnot,inthecourseofpreparation,processing,transportation,orstoragebeenindirect contactwithanyfoodthatfailstosatisfyitems1and2above.

Otherthanthat,JAKIMlistIslamiccriteriaregardingcertainaspectsthatmustbefollowed,suchas:


63


Voice of Academia


2.3 The slaughter: TheslaughterofanimalsmustbeperformedbyaMuslimofsoundmindandmaturity,whofullyunderstandsthefundamentalsandconditionsrelatedtothisactivity.TheanimalmustbealiveatthetimeoftheslaughterandmustbeamongthosethatMuslimsareallowedtoeat.Theslaughtermustbedonewithasharpdevice–butnotsomethingmadeoutofbones,nailsorteeth–andtheanimal’srespiratorytract,esophagusandjugularveinmustbesevered.

2.4 Storage, display and preparation:

Processedfoodishalalifitisnotmadeupofordoesnotcontainpartsorby-productsofanimalsthatMuslimsareforbiddentoconsume.Itshouldnotcontainwhatthelawtermsas‘filth’,and should be prepared, processed and manufactured using untainted equipment. In preparation,processingandstorage,halalfoodshouldnotcomeintocontactwithorbeincloseproximitytothatwhichisnothalal.

2.5 Hygiene and sanitation:

The premises for manufacturing, preparing and selling food and drinks must be cleanand freeofelements thatmaycause infestation,orflies, rats, cockroaches, lizardsandother suchpests.Factoryworkersmustbehealthy,andwearclean,protectiveclothingtoavoidcontamination.Equipmentusedmustbewashedfrequentlytoensurecleanliness.Washroomfacilitiesmustalsobeclean.

2.6 Extrinsic and intrinsic religious

Religious orientation can be divided into twomotivational approaches towards religion:intrinsic and extrinsic . The intrinsic people aremore submissive and trusting of each other, areconservative,lessdominantandmoretraditionalincharacter(Essoo&Dibb,2004).Theyhavestrongconcernformoralstandards,havemorediscipline,andareresponsibleindividuals.

Intrinsic individuals relate to their need for structure, or a central focus of life. On theotherhand,extrinsicindividualsrelatetobeingflexibleandmoreadaptivetosituations.Intrinsicallyreligious people are described as those who put religion as their primary purpose in life. Theirobjectives in life arebrought in concordance to their religion expectations, and theyhavegreatermotivationtofollowreligiousteachingsandrulings.

For extrinsically religious people, religion is not the prime motivator in their lives.Nevertheless, they still hope for the benefit of religion in life, such as support in grief, socialacceptanceandstatus,ortoprovidejustificationinlife,suchaswhenfacinghardshipinlife.Forthem,religiousteachingsareselectiveandtimelyadoptedtosuittheirotherprimaryobjectivesinlife.

Thisisinlinewithpreviousstudiesthatfoundthatintrinsicallyreligiousconsumersaremoresubmissivetoothers,theyexhibitconscientiousnessandneedmoreconsistenciesintheirlife,whereextrinsically religious people aremore flexible, self-reliant, and pragmatic in nature.Usually, theintrinsicreligiouspeoplemayconsiderreligiousteachingsandrulingsastheirframeworkforlife,duetothestructureandconsistencyintheirlives.Ontheotherhand,extrinsicallyreligiouspeoplewillsearchforreligiousteachingstosuitproblematicmattersintheirlives.



Voice of Academia

64

2.7 Religiosity and behavior

Recently,therehasbeenariseinthenumberofMuslimsinMalaysiawhohaveunderstoodandshowconcerntowardsIslamicteachingandpractices.Sincemostindividualsmakedecisionsonwhattobuyandwhatcriteriaareneededinbuyingaproduct,thepresentstudywouldexpectthatMuslimconsumerswouldfolloweveryguidanceofAllahand,thus,thepresentstudywouldassumetheamountofinfluenceIslamhasonthisaspectofMuslimlife.

The importance of understanding consumer behavior in their purchase decisions andbehaviorisimportantasitrelatestotheirstoreevaluativecriteriaandconsumerpatronagebehavior.Inthe1990’s,somescholarsrelateittoreligion,andreligiousaspectsofpatronagebehavior,astheybelieve it has a significant influence on customer behavior (Delener, 1990;McDaniel&Burnett,1990;Swimberghe et al., 2009).Religion is an important cultural factor to studybecause it is themostuniversalandinfluentialsocialinstitutionthathasasignificantinfluenceonpeople’sattitudes,values,beliefsandbehaviorattheindividualandsocietallevels.Moreover,religionisasetofbeliefsthatare taughtduringchildhoodandpeoplegraduallycommit to thereligionas theyhavegreaterunderstandingtowardsitsteachings(Mokhlis,2009).Interestingly,thismeansthatpeoplewhohavereligionwillhold tocertainvalues thatareable to influence theiractionsanddecisions. In Islam,religionisnotaculture,butitmustbeconsideredasawayoflifethatsetsaformofbehaviorthatiscalledIslamic.Peoplewhohavethestronginfluenceofreligionwillhavefaithintheirdailyactivities.

In the literature, there are several investigations on the relationship betweenreligiosity and consumer behavior. Religiosity influences several aspects of consumer lifestyles,whichmay affect choicebehavior.Peoplewithhigher religious commitments tend to be satisfiedwiththeirlives,theyhaveamoretraditionalsexroleorientation,andaremorelikelytobeopinionleaders(Wilkesetal.,1986).Inassessingstorepatrons,highlyreligiouspeoplearelesslikelytousecreditandmorelikelytoprefernationalbrandsandproducts.Theyareconservative,traditional,andmoreinsightfulandmaturethancasuallyreligiouspeople.Ontheotherhand,lessreligiouspeoplearemorefashionable,haveahigherconsciousnessofbrandnames,andselectstoreswithwell-knownbrands,preferinnovativeproductsandputahigherconsiderationonproductquality(Essoo&Dibb,2004).

2.8 Halal logo indicator is higher among extrinsic religiosity than the intrinsically religiosity in Muslim purchase decision.

Halal is originated from theArabicwords halla, yahillu,hillanwahalalan. In Islam halalmeans “permissible”or “lawful”whileharammeans forbidden. In Islam,halal is not specificallyrelated to food itself,however, it isapplied tootherproductssuchas toiletries,economicsystem,financeandinsurance; itcoversallaspectsofhumanlife.It isstatedintheQuranthatAllahs.w.tcommandsMuslimstoconsumeonlythingsthataregoodandhalal(16:114and23:51).

In order to protect the rights of Muslim consumers to obey their commandment inconsuminghalalproducts,certificationinstitutionshaveemergedinseveralcountriesintheworld.Some countries that have their own bodies handling halal clarification are Thailand, Indonesia,Singapore and Malaysia. In Malaysia one of the institutions responsible for halal clarificationstandards and certification is JAKIM. They are responsible to clarify thehalal status of different food, drinks and medicine which must be free from haram


65


Voice of Academia


components.AsMuslimconsumersbecomemoresensitivetowardsthehalalstatusit is importantforgovernmentbodiessuchasJAKIMtoperformtheirresponsibilityaccurately.SeveraltasksandresponsibilitiesmustbeperformedbyJAKIMsuchasissuingahalalcertification.

Asdiscussed inprevious literature,differentbehaviors existbetweenextrinsic religiosityandintrinsicreligiosity.ExtrinsicreligiositywillobeyShariahprinciplesbasedonhukm;whereas,theintrinsicreligiouspeoplewillbeconcernedwithdeeperknowledgeofIslamicrulesthatpotraytheirworship toAllahs.w.t from thedifferentpointofview. Intrinsicpeopleperceivebeyond theShariahprinciples (syariahtullah); however, theygodeep inside Islamic teaching,which is calledsunnahtullah.Insyariat,Islamteachesusthehukmoftheactionbutifwegofurthersunnahtullahteachesusthewaytoachievehalal.Itisdescribedashukmsyarakversushukmwaraq.

Withthisunderstandingofintrinsicbehavior,theywillbemoreconcernedwithwhattheyeatandconsumebypurchasingfromtrustedresourcesandnotjustrelyonthehalallogo.Otherwise,theextrinsicallyreligiouswillsimplybesatisfiedwiththehalallogoasanindicatorintheirdecisionprocess.Duetotheadvancementinfoodtechnologytoday,therearevariousingredientswhicharenotclearinhalalandharamstatus.Intrinsicallyreligiouspeopleareconcernedtowardsthisissue.Someofthecodeandingredientsaresuspicioustothem,anditbecomesasyubhahproduct.Themostcommon are food additives, gelatin, emulsifiers and rennet of cheesemanufacturers.These kindsof resourceswill becomehalal if theprocess is according to Islamic laws.Nevertheless, intrinsicreligiositywillgobeyondthehalallogoinordertoensuretheproductishalal.

Hencethestudyhyphotesisthat: H1:Halallogohasapositivesignificantrelationshiponextrinsicreligiouspeopleas comparedtointrinsicreligious.

3.0 Research Method

Theresearchdatawerecollected inseveralstatesofMalaysiabyusingclustersampling.Thestudydecidedtouseclustersamplingasitisdifficulttolistpopulationelementsthatarecostlyorimpossible.Forexample,itmaynotbepossibletolistallofthecustomersofachainofIslamicretailstores.However,itwouldbepossibletorandomlyselectasubsetofstores(stage1ofclustersampling)andtheninterview(mallintercept)arandomsampleofcustomerswhovisitthosestores(stage2ofclustersampling).

For the purpose of this study, a simple random samplingmethodwas used to select tenpercent of the total Islamic retail store from the recent list of theMuslimConsumerAssociationknownasPPIM(PersatuanPenggunaIslamMalaysia).Thenextstepof thestudywas tocreateadirectoryofretailstoresinthespecifiedareas.Thereareapproximately114typesofstorelistedinvarious states inMalaysia as at 2012: Pahang (2), Kedah (3), Kelantan (3), Terengganu (3) andSelangor(3).Basedonthetotalnumberofstores,approximately14storeswereselectedrandomlytorepresentthesampleofthestudy.Thestudyonlyconsidered14storesasthesestoresmatchedthecriteriasuchaseasyaccessintermoflocation,theownerofthestoreisapproachable,safefortheresearchertoconductmallintercept,thestoreisestablishedandsustaininmorethanfiveyearsandthestoremustfulfilltheoperationaldefinitionofanIslamicretailstore.Then,asimplerandomsampleofcustomerswasselectedtoaccomplishthequestionnaires.



Voice of Academia

66

4.0 Results

The result indicates that, apositive significant relationshipofhalal logoamongextrinsicreligiouspeopleascomparedtointrinsic.Botharestatisticallysignificantat0.05level.However,thebetavaluefortheextrinsicreligiosityishigherthanintrinsicreligiosity.Basedontheresult,thebetavaluethatexplainedhalallogoforextrinsicreligiouspeopleis(B=0.910)ascomparedtointrinsicreligiosity(B=0.280).HenceH1issupported,theresultalsoshowedthat,halallogotendstomorestronglyinfluenceextrinsicreligiousthanintrinsicreligiouspeopleinpurchasedecision.

5.0 Discussion and Conclusion

Itistobenotedthattheextrinsicreligiosityismoreconcernedabouthalalproductlogoinbuyingaproductascomparedtointrinsicreligiosity.Thehighervalueofhalal ingredientsamongtheintrinsicgroupissimilartopreviousresearch(ArshiaMukhtar,2012)inthestudyofhalalandreligiosity. As discussed in previous literature, different behaviors exist between extrinsicreligiosity and intrinsic religiosity. Extrinsic religiosity will obey Shariah principles based onhukm; conversely, the intrinsically religious peoplewill be concernedwith deeper knowledge inIslamic rules that portray their worship of Allah s.w.t. from a different point of view. TheirperceptionisbeyondnotonlyconsideredShariahprinciples(syariahtullah),theygodeepinsidetheIslamic teachingofsunnahtullah. Insyariat, Islamteachesus thehukmof theactionbut ifwegofurthersunnahtullahteachesusthewaytoachievehalal.Itisdescribedashukmsyarakversushukmwaraq.

Withthisunderstandingofintrinsicbehavior,therewillbemoreconcernofwhattheyeatandconsumebypurchasingfromtrustedresourcesandnotjustrelyingonthehalallogoandcertificate.Converselyextrinsic religiositywill simplybe satisfiedwith thehalal logoandcertificationasanindicatorintheirdecisionprocess.Duetotheadvancementinfoodtechnologytoday,therearevariousingredientswhicharenotclearinhalalandharamstatus.Withregardtointrinsicreligiositythereareconcernstowardsthisissue.Someoftheinformationandingredientsaresuspicioustothem,anditbecomesasyubhahproduct.Themostcommonarefoodadditives,gelatin,emulsifiersandrennetincheesemanufacture.Thesekindsofresourceswillbecomehalalifcomefromhalalresources.

In fact, the intrinsic religious individual showsmorepreference toward local brands andbecomes more ethnocentric to purchaseMuslim made products (Fam et al., 2004) and some ofthem do not have halal logo.Theywill acquiremoremarket information from the owner of thestoretoreduceuncertaintyandriskintheirpurchasingdecisions.Religiousindividualsmightadoptinformation-seeking to relieve theiranxietyat thepossibilityofanyunfavorableoutcomeof theirchoice decision (Delener, 1990) due to feeling less secure and lack of self-confidence in buyingdecisions.Inotherhands,theyaredependableandonlymaketheirpurchaseactivitiesfromtrustedresourcesandstores(Fauzi&Muhamad,2011).

References

Abu,N.K.,&Roslin, R.M. (2008). Identifying ServiceQualityDimensions ByUnderstanding Consumer Preferences In The Malaysian Grocery Retail Sector. UniTAR e-Journal, 4(2),57-67.


67


Voice of Academia


Ahmad,M., &Kadir, S.A. (2013). Characteristics of Entrepreneurs and the Practice of Islamic Values in Influencing the Success of Small Medium Enterprises in Kelantan and Selangor.JournalofSocial&DevelopmentSciences,4(5).

Alhemoud. (2008). Shopping behavior of supermarket consumers inKuwait. Journal ofBusiness &EconomicsResearch,Vol6(no3).

Alserhan, B. (2010). On Islamic branding: brands as good deeds. Journal of IslamicMarketing, 1(2),101-106.AnasMohdYunus,W.M.Y.W.C.,MahaniMohamad. (2010).The conceptofhalalanTayyibba and its application in products Marketing. International Journal of Business and Social Sciences.,1(3),239-247.

Baker, J., Parasuraman, A., Grewal, D., & Voss, G. (2002). The influence of multiple store environment cues on perceived merchandise value and patronage intentions. Journal of Marketing,66(2),120-141.

Baltas,G.,&Papastathopoulou,P.(2003).Shoppercharacteristics,productandstorechoicecriteria: a survey in the Greek grocery sector. International Journal of Retail & Distribution Management,31(10),498-507.

Choi, Y. (2010). Religion, religiosity, and South Korean consumer switching behaviors. Journal ofConsumerBehaviour,9(3),157-171.

Choi, Y., Kale, R., & Shin, J. (2010). Religiosity and consumers’ use of product information source among Korean consumers: an exploratory research. International Journal of ConsumerStudies,34(1),61-68.

Davis,L.(2009).WheretoShop?ExploringChineseConsumers’StoreChoiceCriteria.

Dawson, J. (2000).Retailing at century end: some challenges formanagement and research.The InternationalReviewofRetail,DistributionandConsumerResearch,10(2),119-148.

Devine, K. (2011). The Popularity of Religious Music and the Religiosity of Popular Music. ScottishMusicReview,2(1).

Essoo, N., & Dibb, S. (2004). Religious influences on shopping behaviour: An exploratory study.JournalofMarketingManagement,20(7),683-712.

Fam,K.S.,Waller,D.S.,&Erdogan,B.Z.(2004).Theinfluenceofreligiononattitudestowards theadvertisingofcontroversialproducts.EuropeanJournalofMarketing,38(5/6),537-555.

Frishkopf,M.(2009).Globalizingthesoundworld:IslamandSufimusicintheWest.

Gayatri,G.,Hume,M.,&Mort,G.S.(2011).TheroleofIslamiccultureinservicequalityresearch. AsianJournalonQuality,12(1),35-53.



Voice of Academia

68

Kocturk, T. (2002). Food rules in the Koran. Scandinavian Journal of Food & Nutrition, 46(3), 137-139.

Mattila,A.,&Wirtz,J. (2001).Congruencyofscentandmusicasadriverof in-storeevaluations andbehavior.JournalofRetailing,77(2),273-289.

McDaniel, S., & Burnett, J. (1990). Consumer religiosity and retail store evaluative criteria. JournaloftheAcademyofMarketingScience,18(2),101-112.

Mitchell, V.W., & Kiral, R. (1998). Primary and secondary store-loyal customer perceptions of groceryretailers.BritishFoodJournal,100(7),312-319.

Mokhlis,S.(2006).TheinfluenceofreligiononretailpatronagebehaviourinMalaysia.

Mokhlis, S. (2009). Relevancy and Measurement of Religiosity in Consumer Behavior Research.InternationalBusinessResearch,2(3),P75.

Morschett, D., Swoboda, B., & Foscht, T. (2005). Perception of store attributes and overall attitudetowardsgroceryretailers:Theroleofshoppingmotives.TheInternationalReview ofRetail,DistributionandConsumerResearch,15(4),423-447.

Oppewal, H., & Koelemeijer, K. (2005). More choice is better: Effects of assortment size and composition on assortment evaluation. International Journal of Research in Marketing,22(1),45-60.

Power,C.(2009).Halal:BuyingMuslim:Time.Marketing,12(1),65-74.

Sarkissian,M. (2005). “ReligionNeverHad It soGood”:ContemporaryNasyidand theGrowth ofIslamicPopularMusicinMalaysia.Yearbookfortraditionalmusic,124-152.

Shabbir, M. S. (2010). The relationship between religiosity and new product adoption. Journal ofIslamicMarketing,1(1),63-69.

Sood, J.,&Nasu,Y. (1995). Religiosity and nationality:An exploratory study of their effect on consumerbehaviorinJapanandtheUnitedStates.JournalofBusinessResearch,34(1),1-9.

Swimberghe,K., Sharma,D.,& Flurry, L. (2009).An exploratory investigation of the consumer religiouscommitmentanditsinfluenceonstoreloyaltyandconsumercomplaintintentions. JournalofConsumerMarketing,26.


81


Voice of Academia



Voice of Academia

82

e-ISSN: 2682-7840

Documents

COMMITTEE PAGE - voa.uitm.edu.my€¦ · Availabl nlin ttp://voa.uitm.edu.my e-ISS 26827840 Voice o Academia Voic cademi 15 pecia ssu ugus 1 2019 2.3 The slaughter: The slaughter