Purpose The purpose of this paper is to explore the relationship between Halal food certification (HFC) and business performance. This study argues that Halal food certificate implementation positively influences business performance. Design/methodology/approach A total of 210 Halal certified food manufacturing companies in Malaysia participated in the study. Data were gathered through a structured questionnaire and were analysed using partial least squares structural equation modelling technique. Findings The study proved that HFC has a positive relationship with operational performance. Additionally, operational performance mediates the relationship between HFC and financial performance. Altogether, this signifies that Halal food certificate implementation positively influences business performance. Practical implications By linking HFC and business performance, managers may be aware of the significant role of HFC in influencing operational and financial performance. It would entice more food companies to become Halal certified that opens up an opportunity to a lucrative Halal food industry. It also empirically justifies that a religion-based food certification has the ability to influence business performance, consistent with other established food standards such as ISO 22000 or HACCP. Originality/value Although numerous studies have concentrated on well-established food certifications, the expanding Muslim population, rising demand for Halal food, and lucrative Halal food market have raised the attention on HFC research among academicians and practitioners. This research is able to highlight the importance of implementing HFC among food companies as it could potentially lead to superior business outcomes.

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This chapter explains what modern kosher and halal production, trade and consumption are. More specifically the chapter introduces religious consumers as well as the relationship between globalised markets, production, regulation and audit culture. The chapter ends with reflections on methodology and organisation of the book.

Much current anti-consumerist and anti-globalisation discourse identifies boycotting as an immensely powerful force. Religious and secular activists alike promote consumer boycotts as a type of practised resistance that promises to break US economic, military and cultural hegemony. Obviously, consumers' support is essential for the success of such boycotts, and I argue that insufficient anthropological attention has been paid to the micro-social logics of modern forms of boycotting. This article examines the political and cultural effects of the Islamic opposition's call to boycott US goods inMalaysia in the wake of 9/11. I shall show how this issue evokes a wide range of contestations and paradoxes in the everyday lives of suburban Malay Muslim middle-class families. Most of all, the boycott confronts divergent Malay middle-class groups with the problem of how to translate intentionality into practice.keywords Islam, US hegemony post-9/11, middle class, Malaysia

Public acceptance regarding the permissibility of certain products whether it is lawful, particularly for Muslims, founded through the display or the label to verify the halal certification issued by an authorized organization. Accordingly, the Department of Islamic Development Malaysia (JAKIM) is an organization that has the authority to issue halal certificates, especially in Malaysia. Islam has laid down rules and regulations for driving humanity to adhere to the principles of Islam prescribed in the Quran and Hadith. The research methodology of this paper is by using library research methods. This article describes the rules and regulations that already mentioned in the Quran and hadith which are the two primary sources of Islam. Besides, it is also describes recent developments in the halal industry conducted by the Malaysian government. In fact, it has been a goal of the government to make Malaysia a global halal hub. The purpose of this article is to introduce Malaysia as a halal hub at the international level and to share experience in the challenges and problems when conducting activities related to the halal industry. Finally, some suggestion for improving the operations of halal in Malaysia has been proposed by the academician, so it provides an opportunity for a broad agenda for future research in the halal industry in Malaysia.

Fischer begins with the observation that in the wake of Islamic revivalism, halal (lawful or permitted) markets are expanding on a global scale, and that London has emerged as a center for halal production, trade, and consumption at a time when its meaning and practices are being transformed and contested. He argues that in the eyes of many Muslims in Britain, this proliferation of halal calls attention to a form of impotent state secularism: the more the culture of Islamic consumption asserts itself, the more the state’s incapacity to define what is legitimate in the community’s life is felt. Discussing ethnographic material from fieldwork among Malay Muslim migrants living in London, Fischer shows how halal evokes a range of sensibilities, attitudes, assumptions, and behavior that may support or undermine secularism as a political doctrine and “the secular” as an epistemic category in everyday life. He shows how Islamic organizations in Britain claim authority through halal in the interfaces of expanding markets, secularism, and the rights and demands of a growing group of Muslim consumers. These claims emerge in a society where powerful political discourses identify the veiling of Muslim women as an undesirable Islamic practice in public life, whereas halal is undergoing a revolution in a discursive vacuum.

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