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Saturday, December 31, 2011

If there is a religion that addresses every minute need within man, it can be none other than Islam! One of the most significant yet misunderstood Islamic concepts is the role of entertainment towards reaching the desired spiritual harmony and perfection. 

Islam not only permits entertainment, it in fact recommends it! Imam Ali (peace be upon him) says in Nahjul Balagha: "The believer's time has three periods: the period when he is in communion with Allah, the period when he manages for his livelihood, and the period when he is free to enjoy what is lawful and pleasant. And the last part is a tonic and refreshing for the other parts."
Every day of a believer's life must have some sort of lawful entertainment. Why has Islam given so much weight to entertainment? A man once came to Imam Ali and said that he has molded his nature in such a way that he does not feel the need for lawful pleasures in life. The Imam replied to him: "For now you do not know. Satan flows in man like bloodstream; you won't even realize when he attacks you." Even the best of pious or religious people lose interest in religion and become astray if they don't reserve a break for entertainment.
Involvement in legal pleasures is an outlet for man's natural instincts, and serves as a balance between the soul and body. Our Nafs (carnal self) can be compared to a pressure cooker which will explode if its steam is not allowed to escape. Every person needs a break from his/her daily regular routine, and if this break is not taken in form of entertainment, then our Nafs revolts. The need for entertainment is more significant in young children. Islam advises parents to explain entertainment guidelines for their children based on the present time. Parents cannot expect their children to have fun in the same manner in which they themselves had in their childhood. Imam Ali has advised parents, "Do not force your children to behave like you, for surely they have been created for a time which is different to your time." Restrictions should be made based on Islamic laws and not on cultural habits.
In selecting the appropriate source of entertainment, we should always keep in mind that it is something that will help our mind and body relax, not something that might be physically, spiritually, or emotionally destructive for us.
So, is it next to impossible to find good lawful entertainment? Not quite. Playing sports can be fun! In fact, it is highly recommended in Islam that a father should teach his son swimming, archery, and horse-riding. It is well-known that gambling, music, and wine are forbidden in Islam, but there are many other diversions or alternatives to these. Except chess and cards, most games are permitted in Islam. Music that is suitable for corrupt gatherings is forbidden, but who doesn't love a sweet melodious voice? Prophet Dawood had a melodious voice, and it is said that people in Paradise will hear him only. So the alternatives are Islamic poetry, like Nasheeds, Qasidas, etc. However, one has to make sure that the type of poetry they choose is not Ghina, and does not contain Haram music. (Please consult your respective Religious Authority for jurisprudential clarification in this matter.) Fine arts can be fun, like, painting, drawing, poetry, but not sculpturing!
You can watch movies or read books that do not have indecent words or images and do not have a misleading message. It should be emphasized here that a drama, movie, or story that is permissible for one person might be forbidden for the other, depending on the mental maturity of the person.
(Did we miss anything? Feel free to share your own suggestions in the Comments below!)
It's very important that we entertain ourselves by following Islamic guidelines. We should try to be flexible and innovative in choosing activities. An intelligent person maintains a well balanced life.

Halal Tv

Malaysia's 'Young Imam' Reality TV Show Widens Reach

Malaysia's 'Young Imam' Reality TV Show Widens Reach


Kuala Lumpur. A hit Malaysian Islamic reality TV show kicked off its second season this week after drawing more than 1,000 hopefuls from across the region, including Indonesia, in a sign of the religion's growing reach in Southeast Asia. 






Combining a reality TV format with Islamic teachings, the "Imam Muda" or "Young Imam" show is a talent contest for male Muslims aged between 18 and 27 who can speak Malay, with the winner crowned an Imam or religious leader. 

"The end result, we leave it to God but we want to do the best we can to attract youths to be closer to the religion," said Izelan Basar, station manager for the Malaysian satellite television station which produces the show. 

The prime-time show features contestants in sharp-looking black suits who are judged on a variety of tasks including reciting Koranic verses, washing corpses, slaughtering sheep according to Muslim rules and counselling promiscuous young Muslim couples. 

"Young Imam" first aired last year but was then only open to Malaysians. Its popularity led the producers to invite participants from other countries. More than 1,000 hopefuls from Malaysia as well as neighbouring Indonesia, Singapore, Brunei and Thailand auditioned for the show's second season, and 10 were shortlisted, said Izelan. 

Islam is the most widely practised religion in Southeast Asia with more than 240 million followers, with Indonesia the world's most populous Muslim country. 

"I hope that through Imam Muda, I'll become confident and strong to face any challenges," said Singaporean Mujahid Suhaimi, 20, one of the show's contestants. 

The show will run for 10 weeks with the winner offered a job as an imam, or head of a mosque, a car, a cash prize of 30,000 ringgit ($9,922) and a four-year scholarship in Al-Madinah University in Saudi Arabia. 

Reuters

In Europe: Halal Ads Hit French TV




In Europe: Halal Ads Hit French TV




A pack of shoppers swarm supermarket shelves, cheerfully snapping up packages of prepared lasagna, ravioli and paella as they sing the products' praises. Sounds just like a normal evening TV ad. And it is, only this one features ethnic-Arab actors in a commercial for halal food in France. A first in its own right, the ad is already a remarkable sight on French TV. But even more surprising is the reaction it's gotten — or, rather, hasn't gotten. In a country that's usually quick to burst into outrage over the spread of Islam into secular society, these halal-food ads have been playing without a peep from the public.

The ad campaign by Panzani-owned, Lyon-based food brand Zakia Halal is the first ever mass-market promotion of halal food to France's estimated 5 million Muslims. The TV spots kicked off on Aug. 17 to coincide with the start of the holy month of Ramadan and have been running on most of France's largest television channels since. The $430,000 campaign was put on pause Sept. 2, then resumed as Ramadan comes to an end later this month and the feast of Eid el-Fitr approaches. Thus far, the spots have gotten a mostly supportive reaction from Muslim shoppers and the French media, with the daily Le Parisien trumpeting "Halal Takes a Spot on TV." 

What's astounding is how long it took for any of France's numerous makers of halal food products to embrace this kind of mass marketing. Studies done by ethnic-marketing consultancy Solis Conseil in Paris estimate that French Muslims currently purchase about $5.7 billion worth of specialized foodstuffs and related products — a market that's been increasing nearly 15% annually for almost a decade. Solis has also found that nearly 94% of all Muslims in France with North African roots — by far the largest group of Muslims in the country — buy exclusively halal food. A recent poll by the Ifop agency found that 70% of Muslims in France are observing Ramadan this year — leaving little doubt as to the thinking behind the timing of Zakia Halal's groundbreaking ad campaign. 

"Even though people have to fast during the day, Muslims tend to eat more — and better — when they can eat during Ramadan, which is why it is traditionally a period of peak consumer activity," explains Abbas Bendali, director of Solis Conseil. "Zakia's timing makes good sense because people tend to be short on time during Ramadan and will use prepared dishes along with fresh food for meals. And when you consider the size and value of this demographic, using mass-market methods to promote halal products becomes logical too."

But it's also potentially inflammatory, given the tendency of the French to view overt manifestations of Islamic faith as a threat to the nation's tradition of secularity. After all, France is the nation that felt obliged to protect itself against the supposed spread of Islam by passing a 2004 law prohibiting students from wearing religious symbols in public schools — a measure primarily aimed at Islamic headscarves. Earlier this year, a form of apparel that President Nicolas Sarkozy damned as "not welcome on French territory." That legal prohibition was regarded as overkill, however, when a police intelligence study estimated that fewer than 370 women in the nation of 65 million people actually wear the complete head, face and body covering.

Even so, the French media worked themselves into a lather in July when one woman demanded the right to swim in a burqini — a one-piece that resembles a wet suit — in a public pool that denied her entrance. Given that, it's little wonder that the approval — or disinterest — that the French public has shown the Zakia Halal ads has been a source of contentment and relief to many French Muslims. "So much negativity has recently been attached to so-called Muslim topics that there's a certain satisfaction that ads for halal products are being greeted as normal," Bendali says. "After so many years of being ordered to integrate into French society and culture, Muslims are interpreting the reaction to these ads as a sign that integration may finally be working in both directions. It appears the rest of France is starting to regard things like halal food as part of the new mix."

In fact, it has been for quite a while — though marketers and distributors have tended to keep quiet about it. For most of the past decade, France's main supermarket chains have carried halal food to keep up with demand from consumers. That has increased so much that those supermarkets have recently launched their own halal brands to rival those of food groups — and are beginning to display them in dedicated halal sections as they have kosher food for years. 
Still, don't expect to see the shelves stocked with Western versions of traditional North African fare, like microwaveable couscous or ready-made tagine. Those are things French Muslims still prefer to make themselves. Instead, what they're snapping up are more exotic dishes like lasagna, beef Bourguignonne and hachis Parmentier — à la halal bien sûr.

Sweden: Halal-TV has given rise to heated debate


Source: 
 WLUML Networkers
A new Swedish TV show fronted by three veiled Muslim women has been accused of perpetuating stereotypes of Muslim women.
 
Halal-TV is a show presented by three young, devoutly religious, Muslim women who explore Swedish culture, discussing subjects such as class, gender equality, sex, alcohol, and ideals of beauty. Crtics have accused the show of presenting a narrow portrait of Muslim women in Swedish society. (WLUML Networkers)
 
The Swedish TV show Halal-TV has given rise to much debate in Sweden. The debates concern issues regarding the actual TV show, and also broader questions such as gender equality within Islam, and Islamophobia. I will here provide a short introduction to the TV show, explaining what Halal-TV is and what it is about. I will also outline the main features of the debate. I have chosen to exclude any reference to the purely racist and extreme rightwing propaganda that has been visible, especially in the blogosphere. This is because there is no value and little reasoned argument in such expressions of racial hatred.Halal-TV is a show, over eight episodes, that focuses on the lives of three young Muslim women – Cherin Awad, Dalia Azzam Kassem and Khadiga El khabiry – who explore Swedish culture and discuss Swedish commonalities. More specifically, the women broach subjects such as class, gender equality, sex, alcohol, and ideals of beauty in each of the episodes. Cherin, Dalia and Khadiga were all born in Sweden, they consider themselves Swedish and they see Sweden as their home-country. They are all highly educated: Cherin is a lawyer, Dalia studies medicine, and Khadiga is a dental nurse on maternity leave. Halal-TV is produced by the Swedish public service company, SVT.
The debates regarding Halal-TV started even before the first episode was broadcast on TV. The show was accused of presenting a very narrow portrait of Muslim women. Cherin, Dalia and Khadiga are all devoutly religious. They all wear hijab, and two of them – Cherin and Khadiga – do not shake hands with men. Many people have opposed this; they have pointed out that there are around 400,000 Muslims in Sweden, and only around 250,000 of them are practicing Muslims. Furthermore, among these 250,000 practicing Muslims, there is a huge variation in background, and in how religion affects everyday life. Therefore, Cherin, Dalia and Khadiga are not considered representative of the majority of Swedish, Muslim women, and, it is claimed, it is unfortunate that SVT chose these three women as hosts for Halal-TV. SVT representatives responded by saying that the three women do not represent anyone but themselves. However, critics maintain that even though it is explicitly said that Cherin, Dalia and Khadiga only represent themselves, they will regardless be viewed by the public as representatives of Muslim women in general. The concern is that having three religiously conservative Muslim girls hosting a show called Halal-TV will create in the audience’s mind an image of all Muslim women as similarly religious.
Cherin Awad has been accused of supporting stoning as a death penalty for adultery. In 2003, in a Swedish TV show called “Existens”, Cherin participated in a discussion regarding stoning as a death penalty. Cherin said that it is almost impossible to be sentenced to death by stoning within Sharia law, since there are severe preconditions that need to be fulfilled, for example there have to be three eye witnesses. When she was asked whether stoning is a proper punishment for adultery if these preconditions are fulfilled, she answered yes and explained that by this severe punishment Islamic law makes it clear how horrible adultery is. Today, Cherin says that she is, and has always been, against death the penalty. She further states that she thought the question, whether stoning is a proper punishment for adultery if the preconditions are fulfilled, was a question about features of Sharia law, not a question about her personal opinion. Many people find it offensive that, after such a statement, representatives of SVT asked Cherin to be one of the hosts of Halal-TV. Some critics, often Muslim, claim that this will reinforce the public perception of Muslims as fundamentalists. Other critics, often so called “ex-Muslims” and other non-Muslims, claim that such fundamentalists as Cherin should not be on TV spreading their anti-democratic opinions. However, it could also be argued that the heavy criticism of Cherin Awad is due to racism and sexism. Within the Swedish patriarchal and racist discourse, if you are a woman – and especially a Muslim woman – you have to watch your mouth very carefully; any careless statement might haunt you for the rest of your life.
Moreover, after the first episode a few TV-critics in the media argued that Halal-TV was poor television. The problem, they reasoned, was not that the three were Muslims and were wearing hijab; it was that the three did not display enough competence and journalistic skills as hosts in a programme whose objective was to mirror society. And they questioned the criteria in selecting the three.
Then there is the hand-shaking incident that has caused a huge debate. In the first episode, one of the interviewees, Carl Hamilton, got very angry and upset when Cherin and Khadiga declined to shake his hand. Carl Hamilton is a well known Swedish, left-wing debater. When Cherin and Khadiga, instead of shaking Carl Hamilton’s hand, put their hands to their hearts and said “this is how we will greet you”, Carl Hamiltion gets very annoyed. He angrily says that if the girls do not want to greet him in a conventional way, they can go back to Iran. Khadiga reminds him that none of them are from Iran, they are all born in Sweden. In fact none of them has anything to do with Iran, neither their parents are from Iran, nor have they ever been there. Khadiga asks Carl where he thinks a blond, Swedish girl, who has converted to Islam and therefore does not want to shake his hand, should go. Carl says that such a girl should go and live in a cave somewhere.

The three presenters with guest, Mona Sahlin, Leader of the Social Democratic Party in Sweden. Source: www.svt.se

This conversation between Carl and the girls has raised debates, both regarding multiculturalism and sexism. Carl Hamilton has (of course) been accused of being a racist. Saying things such as “go back to Iran” and “go and live in a cave” are not acceptable. On this point, most reasonable people agree (even Carl, who has apologized for losing his temper). The more interesting questions are those regarding multiculturalism. Should minorities adapt customs of the majority, or should the majority accept minorities and their customs? What if the customs of the minority are gender oppressive? It could be argued that the phenomenon of women not shaking men’s hands is a result of patriarchal customs and values. It reflects men’s control over women’s bodies and sexualities. In a liberal and gender equal country, such as Sweden claims to be, these patriarchal customs should not be accepted. Hence, the argument goes, if Cherin and Khadiga want to be polite they should shake Carl’s hand. On the other hand, it could be argued that Carl Hamilton’s anger is a result of Swedish patriarchy. Men, in their experience of being men, are used to the privilege of dictating how a society – economically, socially and culturally – should operate. When Cherin and Khadiga do not shake Carl’s hand, they break the patriarchal order by not accepting Carl as a superior being. This is why Carl got angry.
Broader debates concerning Islam have also emerged following the screening of Halal-TV in Sweden. For example, there are some so called “ex-Muslims” who have raised their voices and said that Islam is an oppressive religion, and they question if Cherin, Dalia and Khadiga actually know anything about things such as gender equality. These ex-Muslims urge Swedish media (such as SVT) to stop being polite and overly accepting of Muslims: Islam, they argue, is oppressive and we (Sweden) need to openly discuss issues such as “honor killing”, genital mutilation and forced marriage. This point of view has been heavily critiqued as being Islamophobic. Some Muslims have said that these so called ex-Muslims should stop blaming Islam. If these ex-Muslims have been subjected to, for example violence in the name of honour, they should blame their relatives. It is their relatives who are oppressive, not Islam. Some Muslims have further said that they find it offensive and racist that people call Islam oppressive. They claim that they did not know anything about honor killing, genital mutilation and so on, until they moved to Sweden and were told that this is what they condone as Muslims.
Furthermore, it is argued that the heavy critique of Halal-TV is foremost a sign of a deeply rooted Islamophobia in Swedish society. An Islamophobia that can be traced back to the Christian crusades and that has, since then, been a part of the European cultural heritage. Halal-TV has nothing to do with fundamentalism, terrorism and gender inequity. Rather, Halal-TV gives, for the first time in Swedish history, the opportunity for veiled women to speak in public about subjects other than their veils. And people find it hard to accept that veiled women also have agency. However, the critique against Halal-TV continues. The organization “Ex-Muslims in Sweden” has started an appeal, which they urge everyone who wants to stop the TV show Halal-TV to sign.
My personal opinion, after having seen the first three episodes, is that the show is quite harmless and fairly entertaining. The girls are, do not strike me as fundamentalists rather they are average girls who reflect on things such as notions of beauty and equality. And they do have differences of opinions amongst themselves. Cherin, for example, encourages her son to play with dolls, since she believes gender stereotypes are socially constructed, and she strongly believes that household work should be divided equally between men and women (quite progressive, I think.) Khadiga, on the other hand, thinks that it is a private matter how you should divide your household work. Furthermore, both Dalia and Khadiga use makeup every day. Cherin does not agree with this since she thinks make up does not go well with the veil.
19 January 2009
By: Johanna Heden


Branding Halal: The rise of the young Muslim consumer

by Shelina Janmohamed and Nazia Du BoisSource: SparkSheet.com


The Arab Spring is turning the Muslim world upside down, opening a whole new frontier for brands and marketers. The emerging Muslim consumer is young, tech-savvy and ready to engage, reports Ogilvy Noor’s Shelina Janmohamed and Nazia Du Bois.
The Arab Spring has dominated news headlines since December of last year. The revolutions are changing the face of Middle Eastern and Muslim politics. But what, if anything, can marketers learn from these events?
The popular uprisings were a surprise to many in the West for two reasons: They were persistent and resilient in their drive towards democracy, and they were instigated using peaceful methods.
Muslims today form a majority or significant populations in 57 countries. The Economist estimates that the halal market alone is worth an estimated US$2.1 trillion a year and is growing at US$500 billion annually due to an ever-increasing Muslim population.
Halal itself is an interesting notion, which may appeal to audiences wider than just those who are Muslim. It’s not only about kebabs and curries, but encompasses all products (besides food) that Muslim consumers consider good, pure and produced in line with ethical and Islamic principles.

Understanding Young Muslims

Perhaps most surprising of all to a Western audience that struggles to engage its youth in politics and the public space was that the uprisings were driven largely by young people themselves. 
Muslim countries are some of the youngest in the world. The global Muslim population is estimated at 1.8 billion. Of these more than 780 million Muslims are under the age of 25, representing 43% of the global Muslim population and more than 11% of the entire world population.
For marketers who are keen to sow the seeds of brand loyalty at a young age, the Arab Spring ought to be a wake-up call that it’s time to move beyond glib generalizations and get to know Muslims better.

False assumptions

The Arab Spring took most of the world by surprise. For example, Egypt’s peaceful revolution had been impossible to predict, as had Tunisia’s before it, and as have tumultuous events in Bahrain, Syria, Libya and Yemen after it.
But that was because the litmus tests that the outside world had hitherto used to measure what Egyptians were likely to do were flawed. For example, the GDP statistics showed that Egypt was a prospering economy with a population that was doing well.
With a few notable exceptions (like the polls which informed the book Who Speaks for Islam? What a Billion Muslims Really Think, published by Gallup), polls about Muslims focused more on extremism and loyalty rather than values or motivations and drivers.
For those who had looked deeper, what lay beneath the misleading measures were clear signs that young people in particular were discontented. Traditional acceptance of authority was slowly waning amongst younger Muslims who wanted to grasp their own futures with their own hands.
They were using technology, embracing modernity, and seeing no conflict between their faith and a global future. The events told us something that is at once strangely surprising, yet completely obvious: There is more to the Muslim world than veils and violence. Here were people with aspirations, drive, sophistication, creativity and savvy.

Different but the same

The political movements of the Arab Spring were born from a desire for more freedom, better employment prospects and the aspiration to exercise greater self-determination.
Brands that wish to engage such consumers at an emotional level have to understand these trends and traits and credit people for their bravery and courage.
Amongst these Muslim billions is a mosaic of cultures and traditions, as well as schools of thought. It is not widely known that most Muslims are not Arab, and not even all Arabs are Muslim. In fact, there are more Muslims in Asia and Africa than in the Middle East.
Wealth also varies with rich economies like those of the Gulf on the one hand, and underdeveloped countries such as Yemen on the other. Some have Islamic governments like Iran, others, like Turkey, are secular.
With this much diversity, why does it even make sense to talk of a global Muslim consumer? Because Islam binds together the daily lives and behaviours – including the consumption habits – of the near 2 billion Muslims in the world. And Muslims themselves will tell you that.
In Gallup’s world poll of more than 35 Muslim countries, when asked what they admired most about the Islamic world, Muslims responded, “People’s sincere adherence to Islam.” And people in virtually all the predominantly or substantially Muslim countries surveyed agreed that, “religion is an important part of life.”
This sincerity of adherence and the way it affects almost 2 billion consumers should be ignored by marketers only at their peril.

World Halal Forum Europe - Introduction

Halal Food – a growing industry in France


Halal Food – a growing industry in France

A clip from France 24 TV station, on their International news section. This is a 15-minute interview with Cedomir Nestorovic, Professor of Marketing at ESSEC Business School and Nawal Dehiri, Research Analyst with Solis. The discussion covers some interesting points from both economic and political perspectives.

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The Rise of Halal TV


The Rise of Halal TV

This article is from

The Rise of Halal TV.
http://www.kippreport.com/2010/03/the-rise-of-%E2%80%98halal%E2%80%99-tv/?bnr=4
KippReport.com

More and more ‘Islamic’ television stations are being launched. And despite strict rules on content, they are proving increasingly popular with advertisers.



Up until the 1990s, most TV channels in Muslim-majority countries were broadcast by state-owned monopolies with limited reach outside their native country. Since then the liberalization of broadcasting rules and the proliferation of media zones has led to the explosive growth of free-to-air (FTA) and subscription-based TV channels.


In the GCC, where the nationals are Muslim but most residents are religiously diverse expatriates, terrestrial channels operated by the government were the norm. The local English channels showed Western shows, and Arabic channels served up imported Arabic fare and locally produced content. Religious channels covering Islam and Muslim living – beamed out by broadcasters such as Saudi TV and Sharjah TV – have retained their importance.


The number of privately owned satellite channels in the Middle East started growing in 1991 with the launch of MBC, the first pan-Arab FTA satellite broadcasting company to reach millions of viewers. This was followed by Future TV in 1995, Al Jazeera in 1996, Al Manar in 2000, Zayn TV and Dream TV in 2001, and Al Arabiya in 2003.


According to researchers Arab Advisors Group, there are more than 470 FTA channels in the Arab world alone. TV is almost a national sport in the region, with a daily average consumption of four hours a day and a satellite penetration exceeding 95 per cent, according to Mazen Hayek, MBC’s group director of marketing.


For marketers interested in the halal consumer, mainstream channels like MBC offer a large audience, although not an exclusively Muslim one.


“Clearly, we are living in the heart of the marketing segmentation and customization era, but when we talk about Muslims in the Arab world, the mainstream approach [is] the norm, with few exceptions when it comes to non-Muslim Arabs or expats,” says Hayek. “The halal lifestyle is a given in the Arab world… being culturally relevant and sensitive to tradition is key – at all times.”


Ramadan


Thus it’s no surprise that secular terrestrial and satellite channels in the region, from Dream TV to Future TV, are producing and airing ever more Islamic programs, with viewership figures and subsequent advertiser interest peaking during Ramadan.


“Ramadan becomes an opportunity for massive reach and higher levels of bonding with TV content, for longer hours per day – hence enabling greater brand-to-consumer connections in specific product categories that are meant for the mood and lifestyle of the Holy Month,” says Hayek.


The inspiration for religious programming on mainstream channels can be traced back to the popularity of Islamic channels in the region. The region’s first Islamic satellite channel, Iqra, was launched in 1998 by Jeddah-based Arabic Television and Radio (ART). Although its programs are in Arabic, English subtitles on a show like that of the immensely popular preacher Amr Khaled expanded its reach to non-Arab viewers.


The evolution of regional TV programming has created a colorful spectrum of choices for marketers. The halal lifestyle is treated differently by various channels – from a liberal interpretation as seen on the celebrity-filled and sleek Al Resala channel and the recently launched 4Shabab “Islamic” music channel, to austere Quranic channels that do not accept any advertising and the conservative Al Majd bouquet of channels, which do not air programs or accept ads that contain music.


The Muslim way of life differs from country to country and from one culture to another, and their interpretation of the halal lifestyle differs, too. While many would see this as a challenge, savvy broadcasters have been quick to understand the needs of their target markets and meet them appropriately, with Al Majd winning viewership in one of the most conservative yet lucrative Muslim markets – Saudi Arabia.


“There is a segment [in Saudi Arabia] that avoids watching satellite channels,” says Antonio Boulos, CEO Aegis Media Middle East. The key to engaging this conservative segment, which shuns music and Western programming, is not necessarily through Islamic shows alone but by adhering strictly to Islamic values. It’s this rare insight that has led to Al Majd having more than 315,000 subscribers in Saudi Arabia, more than the subscriber base of the Orbit Showtime Network.


Although all the channels under the Al Majd brand follow Islamic values, not all the programs are about Islam.


“We give these people the lifestyle they want to live, the things they want to learn,” says Ahmad Al Saadeh, VP Qotoof Al Eilamiah, the sole representatives of the Al Majd bouquet of channels worldwide. “We have programs about medical issues, psychological issues, cooking, social issues – a variety within the halal spectrum.”


The company produces 100 per cent of its content, from educational programs and documentaries to cooking shows and children’s cartoons.


Al Majd’s conservative format and thoughtfully produced content have helped it become the only TV channel available on board Saudi Arabian Airlines. It is also the only broadcaster allowed to deliver a live feed of its televised broadcast to mobile devices via Saudi Telecom’s Al Jawal 3G network.


Advertisers wishing to reach the audience served by Al Majd need to adhere to the channel’s Islamic guidelines, which prohibit music and female models but allow natural sounds and female voice¬overs. Advertisers whose music-free “halal” ads can be seen on Al Majd channels include General Motors, Kraft, P&G, Reckitt Benckiser and Unilever.


Bigger footprint


Although there are now hundreds of Arabic channels, the Arab world represents only 20 per cent of the world’s total Muslim population. More TV channels targeting specific Muslim ethnic groups are coming up, opening new avenues for marketers to consider in their media mix.


QTV, a part of ARY Television Network that reaches some 130 countries, beams religious programs to Urdu speakers around the world. Peace TV, an FTA religious channel founded by Zakir Naik, of India, broadcasts Islamic programs in English and Urdu to Muslims in Asia, the Middle East, Europe, Africa, Australia and North America. Due to its strict code of ethics, and despite being open to advertiser inquiries, the spots seen on Peace TV are for its own programs.


One Islamic channel that produces its own content and enjoys a strong viewership and good advertiser support is London-based Islam Channel.


“In the UK, government statistics show that, among the community channels, we have more viewers than [all] 30 put together,” says the channel’s CEO, Mohamed Ali. “We reach half of those reached by the BBC.”


In addition to its primary UK viewership, the channel’s reach spans across more than 130 countries. It is not government owned and is a member of the Commonwealth Broadcasting Association.


Just like its Middle Eastern counterparts, Islam Channel’s advertising peaks during Ramadan. It is estimated that UK Muslims give the equivalent of $160 million to social causes during this month.


“We have seven major charities in the UK; they have had annual contracts with us for the last four years,” says Ali. The charities advertise on Islam Channel throughout the year, not just during Ramadan.


Like most channels positioning themselves as Islamic, Islam Channel has its halal code: “We will never advertise something haram.” Interest-based banking, for example, is against the halal lifestyle, and therefore haram. That’s why we don’t advertise for major banks. Even if it is not an Islamic bank, the product should be Islamic,” adds Ali, citing the case of HSBC, which advertises its Islamic product, Amanah, on the channel. “Usually when big companies advertise with us, they make separate adverts or they give us permission and we’ll change it ourselves,” he says.


Despite its religious-sounding name, Islam Channel represents a growing trend among broadcasters that target Muslims – moving beyond conventional theological and religious content.


“The programming of Islam Channel reflects many aspects of the halal lifestyle, mostly in the Western context,” explains Ali. The content ranges from economic reviews and children’s shows, to programs discussing women’s issues and “Week in Parliament” debates filmed inside the British Parliament. The most coveted spots for sponsorship, however, remain the five daily calls to prayer.


To supplement its advertising revenue, the FTA channel introduced voluntary subscriptions that loyal viewers take out to support the channel. They are given a Dawah card, which entitles them to discounts and special offers at about 1,000 participating business outlets.


But running an Islamic channel is not without its challenges.


“Commercial channels are focused on the business aspect, and public-funded channels like the BBC are community focused,” says Ali. “Islamic channels have to also look at being politically balanced, adhere to Islamic values and ethics, and be self-sustainable if they are not funded by a government or by private finance.”


The Muslim market, bound together by common values and the halal lifestyle, has the attention of some of the world’s leading brands, from financial services for HNWIs to mass market FMCGs. The opportunity to reach Muslim homes globally through TV is bringing in more players from private entrepreneurs to holding companies, governments and even educational institutions. At the time of writing, plans were under way in Malaysia to launch an Islamic channel operated by the government, and Al Azhar, one of the most reputed institutions of Islamic learning, will be on the airwaves with its channel, too.


How many channels targeting Muslims will succeed in building a loyal audience? How conservative can they remain and how valuable will they be to marketers? What is certain is that TV will reflect and influence the halal lifestyle in more ways than one.


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