Journal of Islamic Marketing

Building holistic brands: an exploratory study of Halal cosmetics:

Isabelle Aoun Laurent Tournois
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Isabelle Aoun Laurent Tournois , (2015),"Building holistic brands: an exploratory study of Halal cosmetics", Journal of Islamic
Marketing, Vol. 6 Iss 1 pp. -
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 1

Introduction
Over the past ten years, religion has gained increased importance, in parallel with socioeconomic and political
factors, in affecting consumer behavior in emerging markets. Marketers thus have become more interested in
developing specific (i.e., faith-based) branding strategies [1] that precisely target certain ethnic groups. The political
and economic reforms leading to greater trade liberalization also have opened doors to market-generated forces that
facilitate the emergence of Muslim consumers as a promising market segment—one with rising purchasing power,
whose members are interested in modern consumption but remain sensitive to the values of their faith (Nasr 2009).
Muslim societies, like most global societies, have undergone structural changes and witnessed the emergence of
faith-based consumptionscapes (Sandikci and Ger 2007), now found in categories ranging from consumer goods to
travel, hospitality, education, tourism, pharmaceuticals, cosmetics, personal care, entertainment, edutainment,
fashion, lifestyle, and various religiously inspired, branded products. Thus a growing amalgamation now constitutes
the global Halal market, estimated to be worth more than US$2.3 trillion in 2012 according to the World Halal Forum
2013), and expected to increase to US$10 Trillion by 2030 as released during the Halal World Food Exhibition
rd th
(Gulfood) that was held in Dubai (UAE) on February 23 to 27 2014
(http://www.halalhighlights.com/HH%20Feb14.html). “Halal” means that which is permitted or lawful by the Shariah
(Islamic law), in contrast to “haram,” which means prohibited or unlawful (Mukhtar and Butt 2012). The level of
Shariah compliance of products and services is established by the degree to which the offering demonstrates the
values of the faith and Islam’s guiding principles. It can range from Shariah friendliness to full compliance
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(http://www.ogilvynoor.com/index.php/why-islamic-branding).
As business opportunities have stretched beyond food and financial services, local and international firms
have yet to fully meet the rising demand for Halal certified offerings. Recently, several consultancy reports have
sought to educate and instruct Western multinationals on Islam and Muslim lifestyles (Sandikci 2011). Companies
such as Nestlé and HSBC are cited among the first to have recognized the growing potential and accordingly
developed products, services, and communication campaigns targeting Muslim markets. International brands also
have responded to Halal concerns to various degrees, such as Colgate-Palmolive’s or Avon’s Halal-certified product
ranges, L’Oreal’s and Unilever’s increased investments in Muslim-majority Asian markets through expanded
manufacturing facilities behind their cosmetics and skin care ranges (Reuters 2012), and communication campaigns
targeting the fast growing middle class Mulsim consumers in developing markets.
Local firms began to address demands for Halal products and services earlier, though their long-term
commitment is yet to be proven. The cosmetics sector appears to offer instances of brands responding to marketing’s
intersection with consumption and faith. Cosmetics firms anticipated that Muslim-friendly products will be a key trend
shaping consumption in the Middle East and North African regions in 2012: 81% of consumers responding to one
survey agreed that they “would definitely choose a brand that is sensitive to my religious needs, over one which is
not” (http://www.jwtmea.com/jwtmenatrends2013/). The landscape is changing, with consumers becoming more
aware of the need to apply the guidelines of their faith to their lifestyles, such that they mix local values and material
consumption practices with sacred symbols (see Jafari and Suerdem 2012).
The ease with which businesses have adopted the term “Halal” to mean Shariah compliant, and the
interchangeable use of “Halal” and “Islamic” (e.g., Islamic finance is de facto Halal) underscores the trade-offs
between the sacred and the commercial. Actually, on Halal usage and consumption, practice has answered with the
commoditization of Halal mainly inscribed within product marketing, which resulted in the formation of ingredient
brands, co-branding, or brand extension, rather than a “spiritual ethos” as noted by Wilson and Liu (2010), who argue
instead that “marketing and brand thinking has to adapt in order to accommodate and preserve the essence of what
Halal actually is,” (p. 109) instead of attempting to contain it within existing frameworks.
Therefore, this research seeks to expand research on brand and branding as part of the growing body of
knowledge that explores the effects of religions on markets (Mittelstaedt, 2002). Kale (2004) notes that religion and
spirituality have been integral elements of economic activities for decades. Cornwell et al. (2005) show that
consumers’ ethical positions are affected by religion, and Doran and Natale (2011) investigate the role of religion in
fair trade consumption. However, few studies have addressed how brands have integrated religious concerns into
their strategies, that is to say that we focus on the the firm’s/marketer’s perspective. We propose to fill this gap by
borrowing from holism theory and propose a reading of it applied to branding, with a comprehensive outlook that
integrates the brand’s view of the world and how it interacts with it through a spiritual dimension, bestowing a belief
system onto brands. The purpose of our paper is not to review in detail literature on religiosity and spirituality. Most of
this literature is in the field of psychology (whether at the individual/consumer or the employee/manager level) that is
outside of the scope of our paper. We seek to contribute to the ongoing debate about brand building in religiously
driven markets, whereas the dynamic between religion and the marketplace thus far has remained understudied
(Muhamad and Mizerski 2010). Extant branding literature has ample gaps regarding the use of branding strategies in
the context of Muslim faith–based consumer markets (Temporal 2011).
On one hand, given the theoretical background of the studied phenomenon, this research is exploratory by
nature. On the other hand, given the phenomenon’s real life context, we incline toward action research in order to
better understand brands and markets and improve the efficiency of decisions. Thus, we attempt to bridge the gap
between so called traditional action research and academic knowledge (Perry and Gummesson, 2004) using analytic
generalization (see Yin, 1994). The latter is concerned with theory building and the development of a holistic
 2

framework out of past, specific situations that can be used to design action in future, other situations (Gummesson
2000).
We use a multiple case study approach as the basis from which to develop theory inductively. Holistic
branding theory is emergent in the sense that it is located in and developed by recognizing patterns of relationships
among constructs within and across cases and their underlying logical arguments (Eisenhardt and Graebner 2007).
We explore faith-based/Halal branding practices to identify the various characteristics of holistic branding facilitating
the formation of a brand’s worldview. In this sense, our study constitutes contextual research that acknowledges the
marketplace logic, as well as the central role of religion in modern Muslim consumption (see Ger 2013).
In the next section, we review existing literature on branding from both the mainstream and Islamic
perspectives. Then, rather than considering these two research fields as antagonistic, we gather their conceptual
linkages in a framework inspired by holism theory. The second section elaborates on the methodology and discusses
the findings. Finally, we conclude with the theoretical and practical implications and propose directions for further
research.

Branding: an evolutionary perspective

Research on branding emphasizes two approaches to defining a brand: The first involves viewing the brand as an
add-on to the product, and the second goes beyond the product and considers the brand as the sum of all marketing
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mix elements (see Styles and Ambler 1995). The latter approach has initiated several streams of research, which we
review synthetically.
The first research stream centers on brand equity building and financial value maximization, with models
that recognize both the functional and emotional components of brands (De Chernatony 2002; Dyson et al. 1996) and
in which brand image and values are the core of the branding concept (De Chernatony and Riley 1998). Studies on
attitudinal and behavioral components of branding (see Aaker 1991) shed light on how consumers perceive brands
(Blackston 1995; Keller 2003).
The second research stream expands the source of brand equity, to a brand identity construct, advocating
broader relational and cultural approaches to branding. Drawing from brand personality and character, it emphasizes
the humanlike characteristics of brands (Aaker 1997)—and thus their ability to interact and build a relationship with
consumers (Fournier 1998). Models in this research stream propose interactive brand–consumer relationships (e.g.,
Brodie 2009) and a strategic approach to the value of brands as a matter of internal, external, and corporate
sustenance (e.g., De Chernatony 1999; Simões and Dibb 2001; Urde 2003).
A third research stream is characterized by a wider relational approach to brands integrating the logic of
brand meanings (Kay 2006) and cultural codes (Schroeder 2009), in which cultural meanings and symbolism
(Bourdieu 1985) are incorporated in and transferred by the brand’s identity (Aaker et al. 2001). As brands gain
cultural meaning, the interaction between brands and consumers shifts from static to collaborative (Holt 1997);
consumers become dynamic participants in this co-creation process through their consumption, allowing for identity
co-construction as consumers and brands interact in the social space (Cova 1997; Holt 2002). Brands increasingly
are considered as living entities, and consumers become more communal in their pursuit of social identification, so
literature has shifted from individually collaborative relationships with brands to communal identity co-construction
(Cova and Cova 2002). Essentially, the consumption act has become social (Badot et al. 2007).
Finally, regarding the evolution of mainstream branding thought, existing theory presents brands as
multidimensional constructs that combines multiple attributes, “real or illusory, rational or emotional, tangible or
invisible” (Ambler 1992, in Ambler and Styles 1997). For instance, building on previous studies, De Chernatony and
Riley (1998) propose an “atomic model” that conceptualizes brands mainly around functional (tangible) capabilities
such as product performance, and symbolic (intangible) features such as the emotional values of the brand’s
personality. However, these studies fail to address the spiritual dimension of brands arising from the intersection of
faith and branding. Although the characteristics of religiosity and the sacred aspect in brands are meant to develop
and cultivate a consumption community of devout and reverent followers (Schouten and McAlexander 1995), they still
must be converted into brand propositions that respect faith-based (i.e., Halal in our study) requirements.

Branding from an Islamic perspective

Alserhan’s (2010a) was the first to establish the conceptual distinction between Islamic brands and Islamic products
(the latter are not de facto Shariah compliant) and the need to understand the implications of the Halal principle,
beyond product or service offerings, across organization processes, and throughout the supply chain. An Islamic
brand paradigm reflects the concept and practice of Halal according to traditional branding constructs and provides a
classification of brands, from explicitly to implicitly Islamic (Wilson and Liu 2011). However, when prior literature
acknowledges the growing influence of Islam on brands through the concept of Halal (Low and Cheng 2008; Mukhtar
and Butt 2012) and the need for brands to meet individual spiritual needs (Alserhan 2010b; Salman and Siddiqui
2011), it points to literal definitions and materialistic application of Halal branding—in other words, a plain definition of
Halal as a functional brand element (Wilson and Liu 2010), departing from the contemporary branding constructs that
emphasize intangible elements of a brand. To our knowledge, the only model advancing a spiritual dimension to
 3

branding (Mourad and El Karanshawy 2013) is inspired by Gad’s (2003) “brand mind space” multidimensional
branding framework, composed of functional, social, mental, and spiritual dimensions, in which the latter is limited to
the perception of the brand’s social responsibility (see also Kujala et al. 2011). Among the few existing empirical
studies, most utilize a unilateral lens of religion as a conceptual framework when investigating Halal branding (e.g.,
Abdullah and Ahmad 2010; Ahmed 2008; Badruldin et al. 2012; Ireland and Rajabzadeh 2011; Marzuki et al. 2012);
they remain inconclusive as to the specific elements of a Halal brand proposition. An exception is Bin Nooh et al.
(2007), who identify a list of factors associated with Halal food branding in a Muslim majority market, but with no
generalizable results across markets or industries.
Developing brands around the values of faith has prompted a growing body of literature that investigates
Islam as a religion and the worldview of Muslims. We thus find an apparent dissociation of Islamic branding from
mainstream theory; branding theory does not extensively address the intersection of faith and marketing—in
particular, it lacks consideration of the spiritual dimensions of wisdom traditions (El-Amir and Burt 2010). We posit
that holism offers a mediating concept that can address this omission and go beyond a unique religious perspective.

A faith-based approach to branding

Holism as a worldview
Although holism is a recurrent concept, it is not always clearly defined (Rebernik and Mulej 2000). Widely used in the
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philosophy of science, the concept of holism differs in the social sciences; its numerous definitions can relate to a
multiplicity of models in management research, mainly as a systems thinking approach (Demeulenaere 2000). In
marketing literature, the word “holism” and its derivative terminology “holistic” commonly refer to the totality of an
approach, to include the full dimensions or elements (Pop et al. 2009; Tsai 2005) or capture the spiritual aspects and
integral worldview of practices and processes (Bell and Morse 2005). In that sense, though no clear definition exists
with regard to branding applications, holistic approaches to marketing advocate a well-balanced approach to
achieving economic, social, and environmental sustainability (Carson et al. 2004).
The term “holism,” coined in 1926, evolved out of a theoretical Gestalt psychology construct as a way of
thinking and worldview that is not confined by dogma, a particular divine faith, or any specific spiritual belief system
(Bloom 2005). With Greek semantic origins meaning “whole,” the scientific meaning of holism cannot be dissociated
from spirituality, in that it incorporates “a multi-dimensional approach to religious and spiritual expression which
impacts economics, O and business practice in which the emphasis is on wholeness and integration, rather than
separation and compartmentalization O and offers a more integrated and humane approach” beyond spirituality,
transcending any religion or wisdom tradition system (Bloom 2005, p. 85). We propose a reading of holism theory
applied to branding in which the focus is not on religious beliefs but on the worldview stemming from such religious
beliefs (Gustafson 2000).

Islam as a belief system

The religion of Islam is a totalistic system of beliefs and actions that governs the faith, individuals, and societies and
transcends the material world (Said 1997). It is an all-encompassing philosophy of life and a practical code of conduct
in the lives of its followers (Rice 1999). ‘Shariah’ literally means “the way” in Arabic, and properly understood, it “aims
at the liberation of man” (Ramadan 2001, p. 47). Thus, it is more than a set of guidelines or legal rules to follow. To
believing Muslims it takes root in the essence of Islam and is permeated with a higher purpose. Underneath the
guiding principles are values to guide actions (Al-alak and Eletter 2010). Halal is a central concept to the Shariah and
the Muslim faith, encompassing a wider philosophy than simply product branding or marketing; it is an ethos and a
moral code of conduct with a strong ethical stance (Wilson and Liu 2010). Toyyiban is another central concept to
Shariah, with an even wider meaning related to wholesomeness, associating goodness, cleanliness, healthiness, and
safety (Noordin et al. 2009). Both these central concepts suggest a more balanced, sustainable, and humane
approach to systems and practices. Therefore, these concepts broadly influence individual and economic wealth,
production, and consumption practices; beyond food and labeling issues, they involve sustainable governance to
create economic and social value through ethical, moral, and socially responsible business drivers (Al-alak and
Eletter 2010) and intentions (Alserhan 2010).

A holistic branding framework

For Muslims, branding cannot be dissociated from faith and should involve consideration of the spiritual needs of the
target Muslim consumer (Alserhan 2010b; Salman and Siddiqui 2011). We argue that holism is in tune with this sense
of a belief system, in which the person’s “worldview forms the context within which we organize and build our
understanding of reality” (Kim et al. 2009, p. 1). We propose, using holism, a wider perspective that integrates a
worldview construct to branding through the spiritual dimension, which cannot be dissociated from a belief system. In
line with mainstream branding, research identifies brands as living social entities with humanlike characteristics,
personalities, and identities and as meaning systems with specific values, convictions, and symbols. Integrating a
worldview to brands shapes the perspective through which brands view and interact with the world (see Figure 1).
 4

Figure 1 here.

In the case of Halal brands, the spiritual dimension is essential: The true meaning of Halal is “governed by
the heavens O and can never remain in its entirety within materialistic branding frameworks” (Wilson and Liu 2010,
p.108). The holistic perspective allows for a reconciliation with the spiritual ethos of Halal and Toyyiban and an
application for faith-based brands. The potential symbolism of Halal and Toyyiban, the positive associations of the
concept, and the strong moral stance at its core provide signals of the ways in which branding can embody spiritual
pursuits of brands forged with “divine intent,” such that the relationship between brands and consumers ceases to be
materialistic and transforms into good deeds (Alserhan 2010). The concepts of Halal and Toyyiban expand
conceptual thinking to include new elements beyond social responsibility, to encompass the evolution of the brand’s
meaning from “functionally oriented values, which then become augmented with emotionally oriented values, as
brand management sophistication increases, driving a visionary promise that adds value to all stakeholders” (De
Chernatony 2009, p.104). The functional dimension reflects the tangible attributes and the benefits of the product or
service associated with the brand. The emotional dimension reflects the intangible attributes and is value driven. The
spiritual dimension reflects the holistic attributes and the brand’s worldview stemming from a belief system, adding a
strong component to traditional branding constructs. Thus, we move away from proposing a “niche application of
general theory” (Wilson and Grant 2013, p. 8) to extend the boundaries of the mainstream discipline to new
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knowledge frontiers (Wilson 2012a, 2012b) by borrowing from holism theory.

Issues raised in the Halal cosmetics industry

The misconception of Halal as pertaining only to dietary laws and financial transactions is changing, as more firms
outside “meat and money” are entering those markets. Historically, food and finance sectors have mostly responded
with literalist executions of Halal branding, in which we consider that the spiritual dimension is missing. Therefore, we
chose to look at branding outside those industries and into the category of Halal cosmetics and personal care
products.
In order to properly delineate the boundary conditions of this study, we first start by defining what cosmetics and
personal care products are. According to the U.S. Food, Drug and Cosmetic Act (2012), these are "articles intended
to be rubbed, poured, sprinkled, or sprayed on, introduced into, or otherwise applied to the human bodyO for
cleansing, beautifying, promoting attractiveness, or altering the appearance" [FD&C Act, sec. 201(i)]. Products
included in this definition are anti-aging creams, skin moisturizers, perfumes, lipsticks, eye and facial makeup,
shampoos, permanent waves, hair colors, toothpastes, and deodorants, are among the products included in this
definition. Secondly, we use the credentials and classification of Halal certified cosmetic and personal care products
provided by the Islamic Food and Nutrition Council of America (Khattak 2009). In this product category, several
ingredients may be of concern. Typically products cannot contain alcohol, pork, pork-based gelatin, or pork by-
products, or any other animal by-product, unless the slaughtering followed Islamic tradition. In addition, the use of
animal fats, animal testing, dangerous chemicals, and other ingredients are considered unacceptable for Muslim
consumers.
Muslim consumers globally spent $26 billion on cosmetics consumption in 2012 which represents 5.7% of global
expenditure and is expected to reach $39 billion in 2018 (Thomson Reuters 2013). With such growth prospects Halal
cosmetics is promising to be the next big thing after food and finance according to industry commentators. Although
the market appears to be primarily located in Asian Muslim majority markets, the trend for Halal cosmetics is entering
mainstream European and North American markets, but nowhere is it more pronounced than in the Middle East. With
a burgeoning market estimated at circa Dh2.06 billion - i.e. 561 million USD (Lowe 2010), demand reported 20%
sector growth in 2011 (Yeomans 2012), and is expected to maintain double digit growth in the coming years, driven
by high disposable income and young demographics.
As businesses, international manufacturers, and governments spotted the potential, conferences on Halal cosmetics
have multiplied since the first international conference held in 2010 in an effort to provide practitioners
(manufacturers, distributors and certification agencies) with a deeper understanding of this emerging industry, and to
address R&D trends, and regulatory aspects like standardization and certification
(http://www.malaysiaexhibition.com/exhibition-venue/details/35-international-conference-on-halal-cosmetics-and-
toiletries.html). Halal certification is a process through which certification authorities test the products for their
compliance with Shariah (Islamic law) standards, which brands need to abide by in order to be labeled as Halal
(Shafie and Othman 2006). Muslim consumers do not give the same importance to all product categories in terms of
Shariah compliance with the precepts of their faith. When it comes to cosmetics and toiletries, the importance of
Shariah compliance is relevant to consumers (see Ireland and Rajabzadeh 2011).
The introduction of the Halal Cosmetic Standard [MS 2200: 2008] by the Malaysian government in June 2010 has set
the tone for Halal labels for cosmetic and personal care products that meet the Islamic law, particularly from an
ingredients perspective (Premium Beauty News 2012). In addition, all ingredients must be stored, manufactured,
packaged, and delivered in accordance with strict Halal standards. Despite continued standardization efforts, the
industry is still fragmented with multiple certification bodies and standards by country. According to a report by the
 5

Organic Monitor, more than 57 certification agencies globally are now authorized to issue ‘halal-certified’ labels
(Premium Beauty News 2012). Formulation, heterogeneous certification standards, and the lack of a cohesive
certification framework are major challenges ahead. As a result, awareness of Halal cosmetics remains low within the
Muslim community (Hunter 2012) thus hampering the possibility for current manufacturers/brands to move outside of
niches and new players to enter this market.
Across the globe, Muslim consumers are increasingly asserting their Islamic sensitivities in the marketspace to
products such as cosmetics. Despite its growing importance, existing literature and studies have mainly considered
the “consumer side of the story”, i.e. its buying behavior (e.g. Rosita, Ishak, Aziz Fikry, and Shafie 2012; Rahim,
Shafii, and Shahwan 2013; Ahlam Nuwairah, Azmawani, and Suhaimi 2015). Comprehensive insights for both
researchers and managers would come from examining the manufacturers’ perspective and how they responded to
these concerns as few precursor brands already anticipated this phenomenon in considering compliance from a
holistic perspective rather than an “ingredient approach to Halal requirements.

Methodology
Study’s unit of analysis
We adopt a multiple case study approach to investigate a “contemporary phenomenon set within its real-world
context, especially when the boundaries between phenomenon and context are not clearly evident” (Yin 2012, p. 4).
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We believe this research methodology is suitable to increase understanding of contextual phenomena in a relatively
young area of the marketing discipline in which there are insufficient theoretical frameworks and empirical data.
Indeed, we aim at shedding light on branding initiatives undertaken in the Halal products consumer market. We
explore the construction of Halal cosmetic brands, the elements that contribute to the holistic dimension of branding,
and how these brands translate the sacred and spiritual meanings into their offerings through related attributes, as
well as how they fit within the proposed holistic framework.
In this study, the “unit of assignment” (Yin 1999, p. 1214) is the “Halal cosmetic brand”. Regarding the
selection process of cases for analysis, we conducted an extensive research through business reports, articles from
magasines specialized in cosmetics, and websites in combining keywords such as Halal, cosmetics, and
brands/branding. We have been able to identify 40 brands. Then, we examine each of them in terms of Halal
positioning and communication, product offering that considers Halal requirements, and their presence in the product
category. In this regard, 17 cases are shortlisted (Table 1). Finally, we narrow down our selection to One Pure, Saaf,
and PHB Ethical Beauty. The time-frame in which the cases were selected spans from the creation of the brand
Wardah in Indonesia that is considered as the first one of its kind in the skin care product category in 1995 to 2013.
Although equivalent to a period of almost 20 years, our approach does not intend to provide an overview of the life
history of Halal cosmetics industry but to emphasize the proximal causes of the behavior (of the selected brands) and
circumstances (Bromley 1991).

Table 1 here

We selected these three brands/cases on the following criteria: (1) They explicitly communicated their
position as Halal, and (2) they were among the first category entrants [2]. Based on an historical approach, we draw a
plot of brands (Figure 2) to illustrate that the brands we chose for analysis are pioneers in the Halal-certified
cosmetics and personal care products category, and two of them have made conscious rebranding efforts over the
years. All 3 brands can be considered as critical cases because reflecting the theoretical considerations developed
earlier in this paper (see Yin, 1999). Beyond the selection process in accordance with the purpose of the study and
the identification of the appropriate unit of analysis, our major concern was rigor (see Feigin, Orum, and Sjoberg
1991; Zucker, 2009) in order to create meaning from existing data.

Figure 2 here.

Data collection and analysis

As advocated by Yin (1999, p. 1218), we draw on multiple sources of evidence to collect the data in order to amass
converging evidence and to triangulate over a given fact that is outline the basic characteristics of holistic brands and
the core components that contribute to holistic brand propositions: documentation, archival records (when available),
direct observations, and physical artifacts such as product-press books and packagings (see Yin, 2003). Thus, we
analyze both visual and textual materials.
Moreover, because the Muslim digital audience has reached critical mass, with an estimated global average
of 269 million Muslims online (El-Fatary et al. 2011), we also went through company and brand websites, online
forums and digital interviews over a period of six months. The two latter data sources are used as means of learning
from Halal products’ consumers as opposed to merely studying them (see Spradley 1979). Because of immersion in
the context of the Halal cosmetics and personal market, our approach might be considered “critically quasi-
ethnographic” in some aspects (see Murtagh 2007).
 6

We follow the principles recommended by Rowley (2002): (1) Triangulation helps us to corroborate the same
finding i.e. that holistic brand attributes and the spiritual dimension appears in all cases studied; (2) Collection of the
evidence base as listed in Table 2; (3) Data analysis is structured to make the chain of evidence clear and to
establish converging lines of evidence. In this regard, each case is considered as a separate sub-inquiry and we use
replication logic to generalize from the cases (Yin, 1994). Replication is derived from mainstream branding and
Islamic branding theories. Finally we conduct all analyses in a critical way in order to discern connections between
brands’ language and other elements, and because of the inherent “knowledge interest” (Fairclough 2001) of this kind
of approach.

Table 2 here.

Findings and Discussion

Major results of the study
The results emphasize the spiritual dimension as an essential part of the core brand components that contribute to
the construction of holistic brand propositions. Cross-case synthesis revealed holistic branding as a wider construct,
and we identified four attributes:
1. Spiritual ethos and belief system
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2. Sustainable and eco-ethical philosophy

3. Wholesomeness and health
4. Inclusiveness

Spiritual ethos and belief system

The raison d’être for all three brands sprang from the spiritual origins of its founders as an extension of their belief
system.
- The founder of One Pure, Layla Mandi, explains that she conceived of the brand when she realized there
were no skincare products in line with her religious beliefs. Her website landing page highlights a founding argument,
namely, that beauty and religion do not need to conflict, and offers of a range of “religiously correct” cosmetics aimed
at women who look for skin care products that are in line with their religious beliefs:
Enjoying the luxury of healthy skin, whilst remaining true to your principles with the new range of Halal-certified
skincare from One Pure.

- Dr. Mah Hussain-Gambles, founder of Saaf Pure Skincare, a “safely, scientifically, and thoughtfully
formulated organic skin care range’” notes:
I created Saaf so my family and friends could use skincare products that are incredibly effective as well as totally
natural, pure, and safe.

- PHB Ethical Beauty, founded by Rose Brown, originated when she noted a dearth of cosmetics that are
compatible with her beliefs as a vegetarian:
I’m a vegetarian and I was having trouble finding products that were free from animal fats.( Our philosophy is that
you don’t have to compromise your beliefs when buying our beauty products, because Pure Halal Beauty is where
Beauty and Belief Co-Exist!

Sustainable and eco-ethical philosophy

The three brands’ visual identity components and their communication messages foster the perception of Halal-
certified products as being more ethical and eco-friendly, joining the halal with the organic and the green, with a
nonexploitive and humane approach. Ingredient certifications reinforce the claims on the broader ethical grounds of
caring for the environment, and they connect with the idea of interdependence and sustainability, which includes the
concept of social responsibility toward the environment, community, economy, and business (management and
manufacturing practice). All three brands take responsible stances toward society and the world at large by promoting
the ethical and humane treatment of animals, rejecting animal testing (cruelty free), and avoiding the use of harsh
chemicals or unnatural ingredients in their formulations.
- One Pure promotes ethical beauty, riding on the rising concern for transparency and promising Shariah
compliance throughout its entire value chain, as stated on the brand’s website.
- Saaf is simultaneously situated as a Halal brand with all the properties of a Halal product, an organic range
with all its associated benefits, and a vegetarian-/vegan-friendly brand. The range banks on Dr. Mah’s homeopathic
and pharmacological background and is certified Halal, organic, and natural, as well as as vegetarian registered,
cruelty free, vegan registered, genetically modified organism free, irradiation free, and alcohol free.
- PHB is positioned on a wider “ethical cosmetics” platform as a natural cosmetics and beauty brand
combining nature and science with ethically harvested and paraben-free ingredients, cruelty free testing, and
recyclable packaging. It has been rebranded, from Pure Halal Beauty to PHB Ethical Cosmetics. In the owner’s own
words:
 7

I wanted to offer people something that was completely pure—made with natural ingredients and without the use of
alcohol or chemicals—and something that’s completely transparent. This is why every product in the PHB Collection
carries The PHB Promise. This is a guarantee that the ingredients used in our range are always natural and organic,
Halal certified, vegan society registered/suitable for vegetarians, and paraben free.”

Wholesomeness and health

Wholesomeness implies purity and praiseworthiness of the whole. Natural ingredients (ingredient sourcing) and
products that do not contain harmful chemicals suggest personal well-being, as well as community well-being. Purity
is a recurrent theme across the three brands, as explicitly stated in the brand names:
- One Pure puts forth purer and cleaner beauty products, with value chain compliance throughout the
manufacturing process, including the fluids used to clean the equipment.
- “Saaf” means pure in Persian. Although it does not include the word “Halal” in its brand name or logo type,
Saaf claims 100% naturally derived ingredients and organic properties, combined with safe science methods used to
create the products.
- PHB (Pure Halal Beauty) Ethical Beauty promotes handmade products using only natural and organic
ingredients, free from the common synthetic chemicals or any harmful or toxic ingredients. This credo is applied to
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the product range as well as the manufacturing process and facilities.

Inclusiveness
Williams and Sharma (2005) establish faith-based Islamic brands as intended to appeal specifically to Muslim
consumers. However, our findings indicate that the branding strategies adopted by the brands under study allowed
them to appeal to Muslim and non-Muslim consumers alike. For example, in an interview on Al Hurra TV
(http://www.youtube.com/watch?v=x47IqDbHwio), Layla Mandi spoke of the broader target of One Pure, namely,
Muslim women living in Muslim or Western society, as well non-Muslim women at a later stage, and then a potential
line extension for men:
I’m targeting a market that has not been approached yet. So I’m targeting for sure Muslim women and of course
Western women or European women who are interested in buying the product.
Saaf appeals to Muslim women in the United Kingdom who are looking for organic skin care products, in line
with Shariah principles. It also caters to a wider audience, by marketing to women concerned about the chemicals in
their skincare products. Dr. Mah Hussain Gambles notes:
The industry has also benefitted from a rising concern about the use of harmful ingredients in cosmetics and 75 per
cent of my customers are non-Muslims. The principles are the same—they want something that does not harm the
body, the purity and that is exactly the same as the Halal movement.
Finally, the founder of PHB was keen to highlight that the product range was not just for Muslims. In the
founder’s words:
Our products are Halal certified to offer peace of mind to our Muslim sisters, and they’re Vegan Society Registered
for Vegans and Vegetarians(. Halal is PHB’s ‘unique selling point ( with Halal people might assume it’s just for
Muslims, but actually no, quite the contrary.( We’re just trying to help people to understand what Halal means so
they don’t think, ‘Oh it’s Halal it’s not for me,’ they think ‘Halal’ and see that as a reassurance.

Central to the present study is the definition of the holistic brand attributes. The framework in Figure 3 lists
the four attributes. In this view, we propose that the conceptual foundations of holistic brands lie in a spiritual ethos,
reflecting a spiritual dimension to branding and mirroring a certain worldview, rooted in a belief system. Below, we
briefly discuss these findings with regard to the literature on Halal and “commercial” brand communities.

Figure 3 here.

Holistic branding, Halal and “commercial” brand communities: common denominators and major differences
As the brand belief system determines the spiritual dimension of the brand, this result can be compared to those of
the studies on brand communities where the brand becomes sacred for fans and generates a quasi-religious cult
(e.g. Belk and Tumbat, 2005; Muniz and Schau, 2005). Through the concept of “brand cult”, Belk and Tumbat (2005)
propose a metaphor for understanding the phenomenon of extreme belief in a brand. In the case of the Macintosh
computer, they found that “The Mac and its fans constitute the equivalent of a religion. This religion is based on an
origin myth for Apple Computer, heroic and savior legends surrounding its co-founder and former CEO Steve Jobs,
the devout faith of its follower congregation, their belief in the righteousness of the Macintosh, the existence of one or
more Satanic opponents, Mac believers proselytizing and converting non-believers, and the hope among cult
members that salvation can be achieved by transcending corporate capitalism” (p. 207-208). In this regard, both
belief systems share common characteristics as well as fundamental differences.
Indeed, Mac users and Halal cosmetic consumers espouse the same beliefs in Heaven and Hell, in what is
good and what is wrong, and that salvation can be achieved by not considering business and consumption purposes
for their own sake. Moreover, both belief systems are based on a founding myth and both are rooted in the deep
 8

personal convictions of the brand’s founder(s). However, while the notions of good and evil are take a human figure
in Apple's case, for example in its opposition to Microsoft, they are expressed differently in the case of Halal
cosmetics. Indeed, the attributes follow the teachings of the Qur'an and obedience to the Will of Allah/God. A
fundamental point is that He cannot be represented physically or in any allegorical form whatsoever. This differs from
the iconic material that has been built from Steve Jobs himself in the case of Apple. In the case of (Muslim) faith-
based products, the myth of the hero “disappears” in the origins of the religion. Thus, corporate mythology has to be
distinguished from religious mythology.
Finally, another major difference is that the initiative comes first from the brand itself instead of being driven
by its loyal consumers. In the latter case, the sacredness is conferred by those enthusiastic members that sacralized
one brand as opposed to other so-called “profanes” brands that are competing in the marketplace (e.g. Belk,
Wallendorf, and Sherry 1989). Muniz and Shau (2005) also explored this phenomenon in studying the community that
has been built around a late product that is the Apple Newton. Their approach, although relatively ethnocentric,
replaces the actions and behaviors of the community in a socio-temporal perspective centered around modernity and
its two icons that are the technology and the brand. It highlights a distancing in relation to these two values in favor of
a reinterpretation of the Divine and a return to tradition. In this sense, the belief systems on which brands are based
converge but using a different path. Both are close with the difference that in the case of Halal cosmetic brands, it is a
proactive approach in which brand attributes stick to the guidelines of the Qur’an that serves as “a guide to mankind
and a clear guidance and judgment (so that mankind will distinguish from right and wrong)..” (Q 2:183 in Khouj 2012),
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helping individuals/consumers to live a better life.

In summary, the cause of the holistic brands we described serves a wider purpose that aims to balance the
individual, the society in which he or she lives, and the afterlife. Therefore, in one hand some brands become cult and
in the other hand, brands are built around the central principles of a religious cult, i.e the Islam in our case. They
position themselves against mainstream cosmetics as brands with a purpose, taking responsibility for society and the
world at large, and affirming care and respect for the whole ecosystem of which they are part across the brand’s
functional, emotional, and spiritual dimensions. The functional brand elements identify them by including the Halal
label and other certifications, as well as descriptively by their choice of the brand name and logo type. In addition to
the tangible aspects of branding that focus on ingredients and certification, the brands strategically use the values
underpinning the concepts of Halal and Toyyiban to feed their emotional and spiritual dimensions. We argue that they
are in tune with a view of the world as worth sustaining, beyond the brand’s own interest, stemming from a belief that
includes wanting to leave a legacy and make things better for the future.

Conclusions, limitations, and future research directions

This article investigates nontraditional branding environments, which are only now becoming more prevalent in
markets, even though they were identified nearly 20 years ago (see Rooney 1995). Drawing on existing branding and
holism theory, this article proposes a wider perspective on branding in faith-based consumer markets, moving beyond
a unique, religiously framed approach. In the proposed model, we identify several key attributes of Halal brands and
add a spiritual dimension to the functional and emotional ones that are characteristic of mainstream branding theory.
Regarding existing literature, this research is just one step in the difficult and time-consuming process of
theory development (Eisenhardt 1989). Just as its parent marketing discipline underwent paradigm shifts over time,
so has branding thought evolved in meaning, content, and structure (Bastos and Levy 2012). In our assessment, the
sources of brand value have polarized around the functional and emotional attributes of brands, with a lack of
consideration for the various traditions and ensuing spiritual dimensions of branding. The current research explores
the holistic dimensions of brands competing in faith-based markets. It sheds more light on the concept of holistic
branding by describing its dimensions, as revealed by the commonalities and recurrent patterns observed in the
cases in this study. Although “the next wave of branding will come from the Islamic world” (Temporal 2011 p. 296),
and yet, Islamic branding must address universal values that resonate with human kind instead of selling Islam to
Muslims (Temporal 2009). Indeed, in the case of Halal cosmetics and personal care products, they are in harmony
with the ethical and animal welfare concerns of discerning consumers worldwide (Thomson Reuters 2013). As a
result, Dr. Mah Hussain-Gambles, founder of the first Halal cosmetics company in Europe, Saaf Pure Skincare,
emphasized that 75 per cent of her customers being non-Muslims (The Financial Press 2010).
Our discussion of holism constitutes an original contribution to branding theory and its application to faith-
based cosmetics and personal care products. The relevance of related research will grow, especially in the
increasingly competitive environments such as the Halal cosmetics industry and as brands cross sociocultural
contexts, marking an evolution from the functional dimension to the emotional and spiritual. Moreover, as Halal
consciousness in cosmetics among Muslim consumers will grow, branding practices will evolve giving niche players
the opportunity to compete on a wider scale thanks to very positive market forecasts. And Thomson Reuters (2013)
to conclude that “given the latent demand and positive trend, opportunities exist in ingredients manufacturing, global
branded concepts of organic and Halal cosmetics, and opportunities for many OIC (Organization of Islamic
Cooperation) based pharmaceutical conglomerates to take a leadership role in developing this space’ (p. 145).
As an exploratory, qualitative study, our research represents an introduction to the general topic of faith-
based branding, and our discussion is necessarily confined to the boundaries of the cases we study. As in all case
 9

studies, the results should not be considered conclusive but instead require further empirical research to validate their
applicability to other categories. Thus, the current study paves the way for studies of holistic branding, as it continues
to gain a foothold in research in marketing. Our findings also indicate several potential topics for research. First,
studying holistic branding from a consumer’s perspective would be instructive. Second, the impact of a holistic
branding strategy on consumer purchase intentions and the question of what drives purchase decisions are important
research topics, because consumers are the ultimate attributors of brand meaning. In this regard, a this stage, current
results in the field call scholars and practitioners to move from descriptive to causal studies in terms of the
relationship between holistic branding and brand awareness for instance. Third, the particular aspects of a holistic
branding strategy that may have significant impacts on consumer behavior and cross over to wider audiences are
worth researching. Fourth, additional research could explore the applicability of this model to other industry market
segments, brands, or product categories. Although challenging, qualitative research offers a valued lens in building
comprehension and extending knowledge across emerging and fast moving topics (such as holistic or Halal branding)
in international marketing (Andriopoulos and Slater, 2013).

Notes:
[1] Following Rooney (1995), we consider branding a strategy, whether implemented at the corporate or product
level, or both.
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[2] A synopsis of the selected brands is available upon request.

Ackowledgments
The authors would like to thank the two anonymous Journal of Islamic Marketing reviewers for their helpful and
precise comments.

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Biographical Details:

Isabelle Aoun is a marketing professional and a doctoral student at the Grenoble Ecole de Management. Her primary
area of research is in branding on Muslim consumer markets.

Laurent Tournois is Associate Professor at Singidunum University (Serbia), Department for Postgraduate Studies.
His research interests are in the field of market-oriented value creation strategies, proactive cannibalization
processes and proliferation strategies on both mature and transition economies. He is currently working on a
research project that focuses on Banding and Islamic Marketing issues in the UAE where he initially lived. He
previously has served as European Brand Manager at L’Oreal. In addition, he has consulted with a variety of
companies at board of directors’ level, including Reed Exhibitions, Arcelor-Mittal, Paris Chamber of Commerce, and
L’Oréal France FMCG Division with a focus on implementation issues regarding customer value creation strategies
and on improving competitiveness of a branded-product portfolio.
 Building Holistic Brands: An Exploratory Study of Halal Cosmetics

Figure 1 (Holism as an integrating concept)

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Figure 2 (Halal cosmetic brands)

Figure 3 (Dimensions of holistic branding)

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 Table 1 (Shortlisted cases)

Brand name Founded Range Base Website

1 Wardah 1995 Make up, skin care Indonesia http://www.wardahbeauty.com
2 Safi 1999 Skin care, personal USA http://safi.com.my
International care, toiletries
3 Ivy 1999 Skin care, hair care, Malaysia http://www.ivy.com.my
body care
4 Mihri 2003 Skin care, make up, Turkey http://www.mihri.com.tr
hair care, sun care
5 Inika 2006 Make up Australia http://www.inikacosmetics.co.uk
6 Saaf 2007 Skin care UK http://www.saafskincare.com
7 One Pure 2007 Skin care Dubai http://www.onepurehalalbeauty.com
8 Jamal Paris 2007 Skin care, make up France http://www.jamalparis.fr
9 Hussana 2008 Hair care, body care, UK http://www.hussana.com
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skin care, baby skin

care
10 Glamore 2008 Make up, skin care, Malaysia http://www.halalcosmeticproducts.com
personal care
11 Samina 2009 Make up (mineral UK http://saminapuremakeup.co.uk
make up)
12 Shiffa 2009 Skin care, hair care, Dubai http://www.shiffa.com
body care,
fragrances, spa
therapy products
13 PHB Ethical 2010 Skin care, hair Care, UK http://www.phbethicalbeauty.co.uk
Beauty cosmetics
14 FX mineral 2010* Make up UK http://www.fxcosmetics.co.uk
cosmetics
15 Amara 2011 Make up USA http://www.amaracosmetics.com
16 Flawless 2011 Make up UK http://www.flawlessbynadia.com
17 Royal 2011** Skin care Japan http://www.royalgoldcream.jp
Cosmetics
18 Halal & 2012 Skin care UK http://www.hoskincare.co.uk
Organic
19 Hasna *** Make up France http://hasnacosmetics.fr
20 Sahfee *** Skin care, hair Care Holland http://www.sahfee-halalcare.com
* date ** date obtained *** date not identified
joined Halal certification
Facebook
 Table 2 (Data sources)

Online Online Documents / Archives

Website browsing Brands websites
Social Channels monitoring Facebook, twitter channels, YouTube, forums
Forums and blogs Content analysis
Muslimah's Musings (Blog) http://muslimahsmusings.blogspot.com
Muslimah in Reverie (Blog) http://muslimahinreverie.blogspot.ca
Sweet Modesty (Blog) http://www.sweetmodesty.com
Ummah (Forum) http://www.ummah.com
Sunni Forum http://www.sunniforum.com
Bhuz Forum http://www.bhuz.com
The Student room (forum) http://www.thestudentroom.co.uk
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Muslimah Beauty (Blog) http://muslimahbeauty.com

Shayy in Wonderland (Blog) http://www.shayyinwonderland.com
Hijabistas (Blog) http://www.hijabistas.net
Bonafide Supernova (Blog) http://www.bonafide-supernova.com
Expert opinions articles and news portals & E-zines
Reuters UK http://uk.reuters.com
Organic Monitor http://www.organicmonitor.com
On Islam http://www.onislam.net
Household and Personal Products Industry http://www.happi.com
Premium Beauty News http://www.premiumbeautynews.com
Cosmetic Design Europe http://www.cosmeticsdesign-europe.com
Cosmetic Design http://www.cosmeticsdesign.com
Cosmetics Business www.cosmeticsbusiness.com
Gulf News http://gulfnews.com
News Golobe http://www.newsglobe.com
The National UAE http://www.thenational.ae
Al Arabiyya http://www.alarabiya.net
Aquila Style http://www.aquila-style.com
Diplomatic Aspects http://aspectediplomatice.ro
Green Prophet http://www.greenprophet.com