Journal of Islamic Marketing

Personal intrinsic religiosity and product knowledge on halal product purchase

intention: Role of halal product awareness
Tatiek Nurhayati, Hendar Hendar,
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Tatiek Nurhayati, Hendar Hendar, (2019) "Personal intrinsic religiosity and product knowledge on
halal product purchase intention: Role of halal product awareness", Journal of Islamic Marketing,
https://doi.org/10.1108/JIMA-11-2018-0220
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Role of halal
Personal intrinsic religiosity and product
product knowledge on halal awareness

product purchase intention

Role of halal product awareness
Tatiek Nurhayati and Hendar Hendar Received 29 November 2018
Revised 18 January 2019
Department of Management, Faculty of Economics, 1 March 2019
Universitas Islam Sultan Agung, Semarang, Indonesia Accepted 16 March 2019
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Abstract
Purpose – This paper aims to increase knowledge about awareness and intention to choose the halal
products. This study assessed the effect of intrinsic religiosity and knowledge of halal products on the
awareness and purchase intention of halal products. This study also investigated and examined the role of
halal product awareness (HPA) in mediating the relationship between personal intrinsic religiosity (PIR) and
halal product knowledge (HPK) with halal product intention (HPI). This knowledge will be very meaningful
because there are still many types of products that are not halal certified circulating in the Muslim market
segment.
Design/methodology/approach – This study used a self-administered questionnaire with closed
questions. As many as 238 Muslim consumers in Indonesia over 17 years old were selected to be tested for
regressive relationships from the four constructs. The Sobel test is then used to explain the mediating role of
HPA.
Findings – This study shows that there is a relationship between PIR and HPK to HPA and HPI, and HPA
to HPI. This study found that HPA was truly a partial mediation in the relationship between PIR and HPK
with HPI.
Research limitations/implications – This study is conducted in the halal food sector in Indonesia and
in certain cultural contexts so that the application of the same model in various sectors and countries can get
various results. In addition, the respondents of this study were halal food customers; it would be very
interesting to obtain data from other stakeholders such as halal food producers or retailers.
Originality/value – As per the authors’ knowledge, this study becomes the first study in Indonesia to
examine the mediating role of HPA in the relationship of PIR and HPK with HPI. Conceptual discussion and
results of empirical studies extend previous research on consumer behavior in the halal product market
segment. An in-depth study of this phenomenon is expected to contribute in the development of science,
especially Islamic marketing and customer behavior.
Keywords Halal product awareness, Halal product intention, Personal intrinsic religiosity,
Halal product knowledge
Paper type Research paper

Introduction
Halal and haram are Islamic principles related to human relations with Allah. Halal is
something that God allows to do, use or consume. It means halal product is a product that is
allowed by God to be consumed and do not impact sin and torture. In the term of food, Al-
Qur’an not only asks for halal but also purity (Tayyib). These conditions have created the
best results and quality in the halal food sector and is also encouraged the growing demand Journal of Islamic Marketing
of Muslim and non-Muslim communities around the world. In 2015, global Muslim spending © Emerald Publishing Limited
1759-0833
across sectors is more than $1.9tn. Consumption for halal food and beverages has reached DOI 10.1108/JIMA-11-2018-0220
 JIMA $1.17tn that year. It is estimated that in 2021, the potential market for global halal food and
beverages will reach $1.9tn (Reuters, 2017). With creative innovations that occur such as
during Ramadan and many opportunities to enter high potential segments, the halal food
sector will remain an advanced sector for future (Reuters, 2017). This is an enormous market
potential for halal food products. Ignoring the market with such great potential, especially
when saturation in the global market, it is not as a wise strategy.
In addition, the emergence of the Muslim middle class who notice Islamic values and
their interest in modern consumption (Sandikci, 2011), the characteristics of a relatively
homogeneous Muslim community especially in food consumption (Ahmad Alserhan and
Ahmad Alserhan, 2012), increased Halal product acceptance among non-Muslims and the
emergence of Muslim entrepreneurs (Sandikci, 2011) are phenomena that attract the
attention of marketers and make them choose the right strategy to deal with this market
change. Several multinational companies from non-Muslim countries already have a version
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of halal products and services, increasingly coloring the Muslim market and enjoying
almost 90 per cent market share of halal, cosmetic and medicinal foods (Alserhan, 2010).
The Muslim market is considered a relatively homogeneous market because there are
certain principles and values that bind all Muslim consumers together (Ahmad Alserhan
and Ahmad Alserhan, 2012). Every Muslim in the world is guided by the Qur’an and the
Sunnah of the Prophet who set the norm that every Muslims should consume halal food and
refrain from haram products. This norm is a guide to behavior that is permitted (halal) or
prohibited (haram) for every Muslim in the world, no matter where they live. The
homogeneous nature of Muslim consumers around the world must act as a big advantage
for marketers.
As the Muslim population grows in most countries in the world, it is very beneficial for
producers and retailers in the right markets to adapt various types and marketing
approaches based on Islam. In this world, it is estimated that 70 per cent of Muslims are
following halal standards (Alserhan, 2010). According to Islamic view, not all profitable
products can be offered to the market. Only halal and clean products may be offered, while
those that are illegitimate must not be offered. Juridically, Indonesia is determined to
regulate the issue of halal products through legislation, such as Law No. 33 of 2014
concerning Guaranteed Halal Products. This law was made for:

providing comfort, security, safety and certainty of the availability of halal products
for the community in consuming and using products; and

increasing added value for businesses to produce and sell halal products.

This law also explains that every consumer has the right to get a product that is comfortable
and safe for consumption, which is halal products or products that are permitted to be
consumed by Sharia.
Unfortunately, even though the Law of Halal Product Guarantee (JPH) has been
implemented, the reality shows that these rules are still not fully obeyed by the producers.
There are still many products circulating in the market that still do not have a halal label. Data
from Institute for Food, Drugs and Cosmetics, the Indonesian Council of Ulama (Lembaga
Pengkajian Pangan, Obat-obatan dan Kosmetika Majelis Ulama Indonesia, LPPOM MUI) show
that while in October 2017, there were only 6,055 companies that submitted halal certification
to the Indonesian Council of Ulama (MUI) as Halal certification body, 7,764 halal certifications
were given, and 259,985 types of products were halal certified. This amount is relatively small
compared to the total number of companies in Indonesia, namely, 26.71 million companies
(LPPOM, 2018). It means there are still many types of products that have not been halal
certified on the market. For food, the easiest thing for consumers to do is to look at the
 composition of the products listed on the label. In addition, consumers must also be responsive Role of halal
to additional food ingredients used by producers on the products they sell. Therefore, it seems product
that the position of producers is generally stronger than consumers. This can happen because
of the high dependence on the product, the lack of knowledge in the production process and the
awareness
weak ability to bargain the product.
In Islam, the product must be in accordance with Sharia, namely, it must be lawful and
clean. Products must be free of alcohol, free of fats and ingredients from pigs, or other
provisions such as meat that can be consumed only from animals which when slaughtering,
the name of Allah is mentioned. Nevertheless, halal has various meaning. For meat
products, for example, some Muslims will eat anything except pork such as eating bread,
grilled chicken and hamburgers, even though they do not know the slaughter process, while
others only eat meat and other foods that are halal certified. In a context like this, it seems
that the awareness of halal products is an important part that must be known by a marketer.
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This study tries to prove the extent of the role of halal product awareness (HPA) in
mediating personal intrinsic religiosity (PIR) and halal product knowledge (HPK) with halal
purchase intention. This knowledge will be very meaningful when marketers make
decisions about developing new products in accordance with Islamic law. It must be
understood that product development in Islam must be visualized differently compared to
Western thought. In Islam, the moral element must be emphasized in the production process
and decision-making, and they are guided by the principles of business ethics (Abuznaid,
2012). All obligations must be carried out in good faith and must be based on the principles
of justice, parity and equality. This applies not only to producers and consumers but also
other interested parties.

Literature review
Halal product awareness
Islam is a religion that requires its adherents to consume halal food. Therefore, the
availability of halal food in the markets is important for Muslim customers. Awareness on
halal food is important for customers because food products in Indonesia consist of various
local and imported foods that are produced and managed by all ethnic groups, both Muslim
and non-Muslim. Some Muslims choose their products by identifying logos and halal
certification in food packaging. Some of the products in the market already have halal labels,
but there are still many who do not have them yet. For this reason, some customers become
more careful in choosing foods.
Conventional marketing literature describes products as anything that can be offered
to the market to satisfy wants and needs (Kotler and Keller, 2009). While in Islamic
marketing, the product concept is visualized differently from Western thinking. Based on
Islamic view, the product must:

be legitimate means not to cause dull thoughts in any form, cause public
disturbances or immorality;

be in the actual ownership of the owner;

be submitted since the sale occurred; and

be of exact quantity and the quality of each item sold (Abuznaid, 2012).

In addition, the products offered must be halal, both food and beverage, lifestyle and
services (Alserhan, 2010). In a society whose population is predominantly Muslim, the halal
aspect is an important part of consumption behavior because it shows obedience to Allah
SWT. The community needs clear information about halal and haram products in aspects of
 JIMA food, drinks, medicine, cosmetics and various other types of goods that are often consumed
by Muslims (Abdul-Talib and Abd-Razak, 2013).
Along with the increasing number of Muslim populations around the world, global halal
brands continue to emerge in unique markets with enormous growth potential. Many
market shares are contested and market intelligence is a necessity. Consultant groups help
global halal brands reach their market segments by providing accurate information. Many
organizations have contributed to increasing awareness of meeting market needs and
desires, and systematically providing information to a comprehensive market structure.
This does not only involve suppliers, but information also flows to end users. In the end, the
situation resulted in consumer awareness of the existence of halal product lines offered by
the global brand (Abdul-Talib and Abd-Razak, 2013).
Awareness is a basic part of human existence, which describes human perception and
cognitive reactions to what conditions they eat, drink and use (Ambali and Bakar, 2014).
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Awareness in the halal context literally means having experience of something and/or being
well-informed about what is happening now in food, beverages and other halal products.
Therefore, awareness in the halal context can be conceptualized as a process of providing
information to increase the level of awareness of what is permitted by Muslims to eat, drink
and so forth (Ambali and Bakar, 2014).
Analogous to the concept of brand awareness that explains the ability of consumers to be
able to recognize and remember brands in different situations (Aaker, 1976), halal awareness
can be interpreted as the ability of consumers to recognize and remember halal products in
different situations. It means halal awareness has two dimensions, namely, halal recall and
halal recognition. Halal recall means that when consumers look at the product category, they
can remember the product with the product brand name and halal right. While halal
recognition means consumers have the ability to correctly identify halal products when they
have seen or heard them. For a Muslim, awareness of halal products plays an important role
when buying products or services, being in control of consumer risk assessment, and the level
of certainty of purchasing decisions because of awareness of the halal products to be consumed.
According to Awan et al. (2015), people who have halal awareness generally have a tendency to
ensure the products to be purchased, materials to make products and additives used are halal,
and have sufficient knowledge to make the right decisions before buying a product. In addition,
they will also have a relatively similar perception of the government responsibility, the halal
products authority, producers and traders about the circulation of halal products.

Personal intrinsic religiosity and halal product awareness

Religion is an interesting topic for researchers and practitioners of social scientists who
want to uncover one’s consumption habits, welfare and life in general (Rakrachakarn et al.,
2015). Religiosity as a measure of the degree to which people hold and practice beliefs in
certain religious values and ideas has been used to operationalize religious constructs
(Singhapakdi et al., 2012; Bakar et al., 2013; Karami et al., 2014; Pace, 2014). Consumer
researchers are very interested in understanding how religiosity influences a person’s desire
for the property because most of them consider the desire and acquisition of property to
determine a person’s quality of life (Rakrachakarn et al., 2015). Religiosity is reported to have
a significant influence on various dimensions of consumer behavior, including determining
their tendency toward the adoption of new products (Yousaf and Shaukat Malik, 2013).
Religiosity is defined as belief in God accompanied by a commitment to follow the
principles believed to be established by God (Singhapakdi et al., 2012; Bakar et al., 2013). So
religiosity is related to one’s faith in God and the extent to which the person takes the path
deemed determined by God (Vitell et al., 2008; Singhapakdi et al., 2012). Religiosity is a
 multidimensional concept that concerns the beliefs, practices, knowledge, experiences and Role of halal
effects of these elements in daily activities (Abou-Youssef et al., 2015). Based on Islamic product
view, the level of religiosity is generally assessed in a more subtle way, such as the level of
frequency of a person to pray. The most pious Muslims ritual prayers five times specified
awareness
throughout the day and obey the principles of Sharia and Sunnah (Prophet’s Hadith). The
next level of being a pious person includes people who obey five times of prayer but
sometimes they lose one time of prayer if they are busy (and balance them at different times)
and obey some aspects of Sharia and Sunnah. On the third level, people are said to be quite
pious if they do not pray continuously every day, sometimes praying in the mosque if they
are men, they know many aspects of sharia and they carry out some of the provisions. The
final level is people who are less pious. People like this may only pray twice a year as in the
context of major religious events (Eid al-Adha and Eid al-Fitr), and only follow the main
aspects of Shari’ah, such as fasting in Ramadan (Abou-Youssef et al., 2015).
Religion determines the way of people in understanding the purpose of life and
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responsibility for themselves, others and God. Thus, one’s religious motivation has internal
and external dimensions (Allport and Ross, 1967; Mokhlis, 2008). Internally, people have a
religious identity; goals for religious development; and religious attitudes, values and
beliefs. Externally, religion can be expressed by religious affiliation, worship services and
membership in religious communities or attending religious functions (Allport and Ross,
1967). This research is more focused on the internal dimension of religiosity because
awareness of consuming halal products is more determined by beliefs in religious teachings.
In accordance with Islamic Sharia, a Muslim is obliged to carry out what is stated in the
Qur’an and the Hadith of the Prophet Muhammad. One of them is a set of rules regarding
food. In this law, Muslims must consume halal food and avoid haram food.
When someone deeply internalizes religious teachings, the moral and values within play
a dominant role in determining the identity and self-concept of that individual. People with
strong intrinsic religious commitment will consider religious beliefs to be very important for
them because they can answer questions about the meaning of life, influence all
relationships in life and become part of life’s success. Such people will also consider that it is
important to spend a lot of time for praying and thinking about religion. Market events that
are considered unpleasant, offensive, unethical, or contrary to consumer identity will be
considered as negative (Vitell et al., 2008; Putrevu and Swimberghek, 2012). Highly religious
consumers will evaluate the world through religious schemes and thus will integrate their
religion into most of their lives. If followers strongly accept the doctrine of their religion,
they tend to adhere to the rules and codes of ethics established by their religious doctrine, for
example, only eating halal products, attending worship regularly on sacred days and strictly
committing to religious practices and group membership. On the other hand, if their beliefs
in religious teachings are weak, they may feel free to behave in other ways (Mokhlis, 2008).
Highly religious consumers tend to be more disciplined in their daily activities, so that their
tendency to be impulsive when buying is low (Shah Alam et al., 2011). Therefore, it is very
possible for consumers who show a high level of intrinsic religiosity will have a higher level
of halal awareness and less attractiveness of non-halal products. As the level of consumer
religiosity increases, their awareness of halal products also increases.

H1. There is a positive relationship between PIR and HPA.

Halal product knowledge and halal product awareness

Marketing literature describes the product is as everything that someone receives in an
exchange, whether in the form of tangible goods, ideas, services or a combination of them
 JIMA (Kotler and Armstrong, 2000). Some products have distinctive product features such as
packaging, style, color, options and sizes and halal labels. In the Islamic perspective, the
product visualized is quite different from Western thinking. Islam combines moral and
transcendental elements in the process of production and marketing with the principles of
Islamic business ethics as a guide (Abuznaid, 2012). This is part of the knowledge that
consumers must understand when they want to consume halal products.
Product knowledge becomes an important part of consumer behavior so that it becomes
an interesting part in this research. Product knowledge is related to memories or knowledge
that is known by consumers (Brucks, 1985); concerning expertise and familiarity with
products (Alba and Hutchinson, 1987). Product knowledge depends on the subject’s
knowledge or perceived knowledge; objective knowledge; and experience-based knowledge
(Lin and Chen, 2006). Therefore, product knowledge is a collection of various kinds of
information that consumers have about the product, which includes product categories,
brands, product terminology, product attributes or features, product prices and product
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trust. Product knowledge involves knowledge about the benefits of the product and
knowledge about the satisfaction that the product provides to consumers. It involves
knowledge of product characteristics or attributes (physical and abstract), knowledge of
purchases concerning when and where a product will be purchased and knowledge of usage,
including the way the manufacturer includes advice on the use or consumption of a product
so that the product functions properly. Knowledge of halal products is thus interpreted as a
collection of various kinds of information about halal products, which include product
categories, brands, product terminology, product attributes or features, product prices, place
and time of sale, how to use and trust regarding halal products. Knowledge of halal products
also consists of knowledge about where and when consumers buy halal products and also
who sells halal products.
Today’s product marketing literature mostly discusses halal products and Islam has a
dominant role in this proposition. The researchers present the halal paradigm as an area
where cognitive, affective and conative decision-making patterns are influenced by risk
minimization. The halal paradigm is at the core where the perceived importance of halal is
brought into Muslim consciousness (Wilson and Liu, 2011). Awareness in the halal context
is a process of increasing one’s awareness of what is permitted for Muslims to eat, drink and
use (Ambali and Bakar, 2014). According to Klerck and Sweeney (2007), accurate product
knowledge provides greater insight into how consumers evaluate products. Therefore, the
sensitivity of consumers to religious law depends on their level of knowledge about religious
law itself. Consumers who adhere to religious practices and beliefs may be better informed
about religious regulations for a product and can devote greater effort during the purchases
evaluation, such as avoiding prohibited items. Unfortunately, some fatwas (a binding rules
in religion) demonstrate the flexibility of Muslim consumers to choose the decisions of
selected clerics can raise doubts about whether this decision has effectively reached the
entire Muslim community (Nazlida et al., 2016). To have an in-depth understanding of this
concept, it is interesting to examine the relationship between knowledge of halal products
and halal products awareness. Therefore, the second hypothesis is proposed as follows:

H2. There is a positive relationship between HPK and HPA.

Halal product intention

The main purpose of marketing communication is to make consumers form an intention to
buy products that are marketed (Hautz et al., 2013). The intention of consumer purchasing is
considered a subjective tendency toward a product and can be an important index for
 predicting consumer behavior. Some information about the products to be purchased is Role of halal
supported by a variety of adequate media, including various reports, advertisements, product
articles, internet and direct mail. In addition, various types and variations of products,
supplies, traditional markets, minimarkets and shopping centers offer alternatives to
awareness
complicated decisions (Madahi and Sukati, 2012).
One of the most common approaches made by marketers in gaining an understanding of
the actual behavior of consumers is by studying their buying intentions. Buying intention is
an antecedent that stimulates and encourages the purchase of consumer products and
services. So, buying intention serves as an alternative to measuring consumer buying
behavior (Haque et al., 2015). According to Ajzen (1991), the intention is a factor that
motivates consumers and in turn, it affects their behavior. There some who reveals how
hard consumers are willing to try, as well as the amount of effort they want to do. The
probability that certain behaviors will actually be carried out by individuals depends largely
on the strength of their intentions. If the intention to commit a certain behavior is strong,
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there is a greater possibility that each behavior will occur (Haque et al., 2015).
Buying intention is an effective tool used in predicting the purchasing process (Jaafar
et al., 2015). The intention of purchase means that consumers prefer to buy a product or
service because they feel they need it, or even an attitude toward the product and the
perception of the product. In other words, intention to buy means that the consumer will buy
the product once again after evaluating a product and knowing that the product is worth
buying (Jaafar et al., 2015). The intention of consumer purchases for halal products is thus
related to consumers’ desire to buy certain halal products offered on the market. Sometimes,
the intention to buy halal products is used to describe the level of religiosity of a customer
(Awan et al., 2015; Haque et al., 2015). At least, the halal products offered in stores affect the
purchasing decision process by touching consumer religiosity values.

Personal intrinsic religiosity and halal product intentions

Religion is one of the subculture components except nationality, racial and geographical
regions, which have the most influential determinants of human behavior. The previous
researchers of consumer behavior have found that there is a significant relationship between
consumer religious affiliation and several variables related to consumption. Therefore,
religion is a very important indicator in every decision-making process that leads a person
to behave legally and ethically (Ahmad et al., 2015).
The term halal is strongly related to the religiosity of Muslims. Islam requires people to
consume halal food. Therefore, religiosity is very important as a determinant of individual
behavior in consuming halal food. Religiosity is a very important factor to halal purchase
intentions Awan et al (2015). Generally, more religious consumers will buy more halal food
and prevent themselves from engaging in activities that conflict with religious guidelines
(Schneider et al., 2011). Therefore, customer religiosity has become a very important part of
marketing. Religiosity also has a strong effect on consumer actions and behavior to buy
halal food Awan et al (2015).
Social psychology literature explains two religiosities:
(1) intrinsic religiosity, a religious commitment that is carefully considered and
treated as the ultimate goal in his life; and
(2) extrinsic religiosity, making religion as a tool to achieve self-centered goals
(Allport and Ross, 1967).

In particular, PIR has consistency to carry out his religious guidelines as his ultimate goal,
religious behavior operates at the center of one’s personality, adjusts the needs and desires
 JIMA of life with religious guidelines that are believed to be true, commits to understanding each
ritual activity accordingly by God’s command and take his religious values seriously
throughout his life (Aisyah, 2014). A Muslim’s commendable behavior will be built based on
the framework of his relationship as a human being with Allah (hablumminallah) and the
framework of human relations (hablumminannas), both Muslim or non-Muslim (Aisyah,
2014). (Aisyah, 2014) found that PIR or known as hablumminallah significantly had a
positive impact on halal product purchase intention. It means that knowledge, attitudes, and
practices of consumer faith and worship, are positively conducive to instilling consumer
intentions to buy halal labeled products. Such findings are very possible in the case of this
study. Therefore, the hypothesis is set as follows:

H3. There is a positive relationship between PIR and halal product intention (HPI).
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Halal product knowledge and halal product intention

Product knowledge plays an important role in consumer behavior research (Lin and Chen,
2006). Consumer knowledge about a product has been recognized as a characteristic that
affects all phases in the decision-making process (Saida et al., 2014). Consumers with a
higher level of product knowledge have schemes that are better developed and more
complex with well-formulated decision criteria (Bian and Moutinho, 2011). During the
purchase process, the amount of consumer knowledge about a product will not only affect
the information search behavior but also, at the same time, influence the information and the
decision-making process. Therefore, product knowledge causes a significant positive
influence on consumer purchase intentions (Lin and Chen, 2006).
Every Muslim is required to consume halal products, which are products that are
permitted or allowed in Islamic law. The importance of halal extends to all consumables
such as cosmetics, food, clothing and services including finance, restaurants and tourism.
Among the products consumed, halal food is very important for Muslim consumers because
it is the most important requirement that must be fulfilled. Halal food means food whose
properties and processing techniques involve ingredients, handling, the use of various
methods from beginning to end, always approved and recommended by Islamic law (Abdul
et al., 2009; Erdem et al., 2015). Therefore, knowledge of halal products becomes an integral
part of Muslim consumers in making decisions and intentions to buy halal products. Thus
H4 is set as follows:

H4. There is a positive relationship between HPK and HPI.

Halal product awareness and halal product intention

HPA is very important for consumers because in a Muslim-majority country, like in
Indonesia, various local and imported products have been produced and managed by all
different ethnic and religious groups. Some Muslims have chosen their products by
identifying the logo and halal certification in the place or product packaging. However,
because there are still many types of products that have not used logo and halal certification,
many Muslims have not considered halal products as criteria for purchasing decisions. Halal
products awareness among Muslim consumers is influenced by understanding halal
concepts through practice (Ahmad et al., 2013). The consumption habits of those who
consider halal simply by assuming that all products are produced and marketed in
Indonesia as halal. So when shopping, they look for prices, tastes and colors instead of halal
logos. Therefore, halal awareness is an interesting factor to study.
 Regardless of the number of halal products offered in the market, and there have been Role of halal
many studies on the market for halal products, in fact, there are still not many theories that product
specifically explain the purchase of halal products (Alam and Sayuti, 2011). In addition,
although the important role of halal awareness relating to purchase intention has been
awareness
recognized in the marketing literature, it seems that there is still little empirical examination
for this case. Only a few studies fill this gap. Aziz and Chok (2013) examined the relationship
between halal awareness, halal certification, product quality, marketing promotion and
brand with the intention to buy halal products among the non-Muslim community in
Malaysia. This research found halal awareness, halal certification, marketing promotions
and brands positively related to purchase intention, while food quality was negatively
related to it. Other research conducted by Awan et al (2015) show different results, namely,
halal awareness is not a determinant factor for halal purchase intention for consumers of
halal products. Even so, the manifestations of halal products published significantly affect
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consumer knowledge about halal principles. As a result, halal awareness has a big influence
in explaining the intention to buy halal products (Aziz and Chok, 2013). This might also
apply to the case of consumers of halal products in Indonesia. Therefore, H5 is set as
follows:

H5. There is a positive relationship between HPA and HPI.

Role of halal product awareness mediation in the relationship between personal intrinsic
religiosity and halal product knowledge with halal product intention
As explained above, PIR and HPK are found to have positive relations with HPA.
Consumers with strong intrinsic religious motivation will consider religious beliefs to be
very important for their lives because they can answer questions about the meaning of life
and purpose in life. Highly religious consumers will evaluate the world through religious
schemes and integrate their religion into most of their lives. Therefore, consumers with high
levels of intrinsic religiosity generally have a higher level of halal awareness. In addition,
knowledge of halal products in the form of a collection of various kinds of information about
halal products, such as product categories, brands, terminology of products, features, prices,
place and time of sale, how to use and trust in halal products, becomes an important part of
forming halal awareness. Wilson and Liu (2011) explain the halal paradigm is the core where
the perceived importance of halal is brought into Muslim awareness. Therefore, knowledge
of halal products is an integral part of the formation of halal products awareness.
Furthermore, Aziz and Chok (2013) explained that halal awareness is positively related to
buying intention, meaning that halal awareness has a big influence in explaining the
intention to buy halal products. Therefore, H6 and H7 are set as follows (Figure 1):

H6. HPA acts as mediation in the relationship between PIR and HPI.
H7. HPA acts as mediation in the relationship between HPK and HPI.

Research methodology
Sample and procedure. The population of this study is Muslim consumers in Indonesia.
Data were obtained from questionnaire distributors to 355 respondents consisting of Islamic
religious leaders, students, educators, employees and entrepreneurs who came from various
regions in Central Java, Indonesia. Questionnaires were submitted by officers who had been
 JIMA trained first, namely, to consumers who were selected as sample members. After three
months of the data collection process, it turned out that only 325 returned, or around 91.55
per cent. The final evaluation of the questionnaire received after examining the damaged
questionnaire and the outlier data obtained 238 questionnaires (73.23 per cent) that were
suitable for data analysis. The chosen respondents consisted of Islamic religious leaders
(16.8 per cent), students (25.21 per cent), educators (18.07), employees (23.11) and
entrepreneurs (16.81). They consisted of 53.78 per cent of women and 46.22 per cent of men
aged between 17 and 50 years old. The characteristics of such samples were chosen with the
consideration that they had sufficient levels of education and knowledge about Islam.

Instrument
Two exogenous variables are used in this study, namely, PIR and HPK. HPA becomes
mediating variable and HPI becomes dependent variable. PIR is adapted from (Putrevu and
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Swimberghek, 2012). PIR is a person’s commitment to developing religion; attitudes, values

and personal beliefs to God. HPK, HPA and HPI are adapted from Awan et al (2015). HPK is
related to a collection of information owned by a consumer regarding halal products. HPA is
the ability of consumers to recognize and remember halal products in different situations.
HPI is a strong desire of consumers to buy back certain halal products offered on the market.
Six question items were used to measure PIR, five question items for HPK, seven question
items for HPA and five question items for HPI (Table I).

Analysis technique
Regression analysis is used to test empirical research models using data from consumers of
halal products in Central Java, Indonesia. Two regression models were established, first,
multiple linear regressions between PIR and HPK with HPA to determine the direct effects
of the two constructs. Second, multiple linear regressions among PIR, HPK and HPA with
HPI. Third, HPA mediation analysis in the relationship between PIR and HPK with HPI
using the Sobel Test Model. HPA acts as a mediating variable if Sobel Test produces a p-
value that does not exceed 0.05. In the first and second regression models, an analysis of the
goodness of fit model is established to determine whether variations in the independent
variables can explain the variation of the dependent variable. A model has a good goodness
of fit model if the F test produces a p-value that does not exceed 0.05. The coefficient of
determination is then determined to decide the percentage in the independent variable that
can explain the variation in the dependent variable. In addition, the variance inflation factor
(VIF) test in multiple regression analysis is also used to explain that there is no
multicollinearity in the regression model specified. VIF that do not exceed 10 are considered

Halal
Personal H1 Product
Inter- Awareness
religiosity

H5
H3
H2
Halal
Figure 1. Halal H4 Product
An empirical Product Intention
framework model[1] Knowledge
 Coefficient Cronbach’s
Role of halal
Variable and indicator correlation p-value alpha product
awareness
Personal intrinsic religiosity
Islam has answered many questions about the meaning of life 0.745 0.000 0.817
I often read texts relating to faith/belief in Islam 0.788 0.000 0.808
I spend a lot of time to understand beliefs about Islam 0.758 0.000 0.817
Belief in Islam is behind my overall approach to life 0.796 0.000 0.803
Belief in Islam affects all my relationships in life 0.742 0.000 0.818
It is important for me to spend time for praying to God 0.654 0.000 0.834
Halal product knowledge
I understand Islamic law about halal and haram for a product 0.822 0.000 0.819
I have enough knowledge about what food products are
prohibited by Islam 0.817 0.000 0.820
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I have the knowledge to distinguish between permitted and

prohibited products 0.836 0.000 0.813
I know the latest issue regarding material that is prohibited
by Islam because it harms the body 0.734 0.000 0.853
I know the difference in halal certification for food with other
products such as cosmetics 0.781 0.000 0.832
Halal product awareness
Every time I consume food, I always make sure that the food
is halal 0.777 0.000 0.867
Every time I consume food, I always make sure that the
product’s ingredients are halal 0.782 0.000 0.867
Every time I consume food, I always make sure that the food
additives are halal 0.773 0.000 0.870
The government must be responsible for the availability of
halal food products 0.728 0.000 0.874
The Halal Product Authority must be responsible for the
availability of halal food products 0.782 0.000 0.867
Every producer must be responsible for the availability of
halal food products 0.7801 0.000 0.863
Supermarkets or retailers must be responsible for the
availability of halal food products 0.745 0.000 0.872
Halal product intention
I recommend halal foods that are routinely used by people
around me 0.815 0.000 0.804
I always try to get information about halal food products 0.856 0.000 0.784
I intend to continue using halal food products that I use
regularly 0.752 0.000 0.848
Table I.
If possible, I want to continue to buy and use halal food
products 0.770 0.000 0.816 Construct validity
I might continue to buy halal foods that I often use 0.779 0.000 0.812 and reliability test

not multicollinear in the regression model. Regression analysis is done by using SPSS
software version 16.00.

Findings
Reliability and validity. Investigating the internal consistency of latent variables using
Cronbach’s alpha (a) requires that all variables in the model exceed the threshold of 0.6
suggested by Nunnally (1970). While the indicator validity test is done by calculating the
 JIMA p-value in the t-test for the correlation coefficient score of the indicator items with the total
score. A p-value of less than 0.05 indicates high validity. The results of data analysis showed
that Cronbach’s alpha (a) of all constructs ranged from 0.784 to 0.874, meaning that it
indicates good reliability. Then, the p-value of each indicator which is less than 0.05, it
indicates a very good indicator validity.
Result of hypothesis test. Regression analysis for the first model shows a good goodness
of fit model because the Anova test produces F = 32,777 and p-value 0,000. Test for
normality assumption with Kolmogorov–Smirnov Z = 1,234, p-value = 0.095 and VIF which
is less than 10 indicates that data is normally distributed and there is no multicollinearity in
model 1. The coefficient of determination for this model is indicated by R2 = 0.211. This
means that 21.1 per cent of the data variation in the HPA can be explained by data
variations in PIR and HPK; while the remaining 78.9 per cent explained variations in other
variables outside the model. Regression analysis for the second model shows a good
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goodness of fit model because the Anova test produces F = 74.259 and p-value 0.000. Test
for normality assumption with Kolmogorov–Smirnov Z = 1,337, p-value = 0.056 and VIF
which is less than 10 indicates that data are normally distributed and there is no
multicollinearity in Model 2. The coefficient of determination for this model is shown by Adj
R2 = 0.481. This means that 48.1 per cent of the data variation in the HPI can be explained
by data variations in PIR, HPK and HPA; while the remaining 51.9 per cent explained
variations in other variables outside the model.
Related to the hypothesis test, in the first regression model, the research findings
confirmed the regression of PIR ! HPA ( b = 0.381, p-value < 0.01) and HPK ! HPA ( b =
0.148, p-value < 0.05) indicate that PIR and HPK had a direct effect significant to HPA. That
means H1 and H2 are accepted. The second regression model confirms the regression of
PIR ! HPI ( b = 0.350, p-value < 0.01), HPK ! HPI ( b = 0.189, p-value < 0.01) and HPA !
HPI ( b = 0.345, p-value < 0.01) who contribute to HPI in the context of consumers of halal
products. This result provides support for H3, H4 and H5 (Table II).
The mediation test procedure proposed by Sobel (1982) was adopted to test the mediating
effect of HPA (Table III)
Related to H6, The Sobel test of PIR affects HPI through HPA. Specifically, HPA acts as a
partial mediation in the relationship between PIR and HPI. The direct effect of PIR on HPA
is explained by Unstd b 0.488, S.E 0.083 and significant at a 0.01. The direct effect of HPA
on HPI is explained by Unstd b 0.258, S.E 0.040 and significant at a 0.01. The indirect effect
of PIR on HPI through HPA is explained by the Unstd b 0.126 (0.488  0.258) coefficient.
The Sobel Test results show the value of c.r 4.2824, S.E 0.0285 and p-value 0.0000 so that it is

Model Hyp Regression Std b Unstd b SE p-value VIF Statement

1 H1 PIR ! HPA 0.381 0.488 0.083 0.000 1.263 Accepted

H2 HPK ! HPA 0.148 0.198 0.087 0.024 1.263 Accepted
2 H3 PIR ! HPI 0.350 0.336 0.054 0.000 1.488 Accepted
H4 HPK ! HPI 0.189 0.190 0.053 0.000 1.291 Accepted
H5 HPA ! HPI 0.345 0.258 0.040 0.000 1.279 Accepted
Model 1: Adj R2 = 0.211, F = 32.777, p-value = 0.000; Kolmogorov–Smirnov Z = 1.234, p-value = 0.095Model
2: Adj R2 = 0.481, F = 74.259, p-value = 0.000; Kolmogorov–Smirnov Z = 1.337, p-value = 0.056
Table II.
Hierarchical Notes: PIR = Personal intrinsic religiosity; HPK = Halal product knowledge; HPA = Halal product
regression analysis awareness; HPI = Halal product intention
 significant at a 0.01. This finding shows that HPA has a very important role as mediation in Role of halal
the relationship between PIR and HPI and has become an important alternative in product
increasing HPI. Therefore, this study accepts the H6.
With regard to H7, the Sobel test of HPK affects on HPI through HPA. The direct effect of
awareness
HPK on HPA is explained by Unstd b 0.198, S. E 0.087 and significant at a 0.01. The direct
effect of HPA on HPI is explained by Unstd b 0.258, S.E 0.040 and significant at a 0.01. The
indirect effect of HPK on HPI through HPA is explained by the Unstd b 0.051 (0.198 
0.258) coefficient. The Sobel Test results show the value of c.r 2.1385, S.E 0.023 and p-value
0.0325, so it is significant at a 0.05. This finding shows that HPA as a partial mediation is
important in the relationship between HPK and HPI, so that it becomes an important
alternative in increasing HPI. Therefore, this study accepts the H7.

Discussions and conclusion

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This study aims to investigate the relationship between PIR and HPK toward HPA and HPI,
as well as the mediating role of HPA in the relationship of PIR and HPK with HPI. The
empirical findings of this research support enough the conceptual framework to explore two
factors that contribute to HPA and HPI. It has been concluded that the HPA is truly an
important partial mediation that connects PIR and HPK with HPI. Thus, PIR and HPK that
enable consumers to raise awareness of consumers to consume halal products will
encourage their interest in buying halal products. This is very likely to occur when designs
related to the awareness of halal products or services are one of the overall goals of halal
product marketing campaigns (Awan et al , 2015). The greater efforts to increase product
knowledge through various marketing activities of halal products can increase awareness
related to halal products.
Despite the fact that purchasing halal products is generally associated with religious
beliefs of people, this study identifies those religious beliefs is the most significant factor
that contributes to the awareness and purchase intention of halal products. The discovery of
a strong relationship between PIR with HPA and HPI at least completes the view of Allport
and Ross, 1967 about consumer intrinsic motivation. People with this orientation find their
main motive by carrying out religious orders. Other needs are considered less important and
their activities as far as possible are directed at strengthening religious beliefs. In this
context, consumers who have a strong closeness with God will have a strong interest in
buying halal products (Aisyah, 2014). This may be because they have a good awareness of
consuming halal products as ordered by religion. People who internalize religious values
will determine the identity and self-concept of the individual in accordance with his belief
that he will be very careful in consuming a product. For them, religious beliefs are very
important because they can answer questions about the meaning and purpose of life. An
environment that is considered unpleasant, unethical or contrary to the identity of the
consumer will be considered negative (Vitell et al., 2008; Putrevu and Swimberghek, 2012).
Therefore, it is very possible for consumers who show a high level of intrinsic religiosity will
have a higher level of halal awareness and less attractiveness of non-halal products. In this

Hyp Path Unstd B S.E. c.r. p-value

H6 PIR ! HPA ! HPI 0.122 0.0285 4.2824 0.0000**

Table III.
H7 HPK ! HPA ! HPI 0.0495 0.0023 2.1385 0.0325* Parameter estimates
for the path: indirect
Notes: * p < 0.05; ***p < 0.01 effects (Sobel test)
 JIMA case, it is important for marketers to carry out marketing communications continuously to
explain the existence of halal products offered.
There are several studies that mediate variables in the relationship of religiosity with
purchase intention, such as product judgment (Ahmed et al., 2013), customer attitude
(Souiden and Rani, 2015), attitude toward halal products (Abd Rahman et al., 2015) and
product image involvement (Sadra, 2012). Other studies have also placed mediating
variables on attitudes toward the halal product in the relationship between product
knowledge and purchase intention (Abd Rahman et al., 2015). This research is different from
the research mentioned above because it specifically tests the effect of PIR and HPK on HPA
and HPI. Therefore, this research adds new references in customer behavior and Islamic
marketing through the placement of HPA as mediation in the relationship between PIR and
HPK with HPI. HPA has become a convincing mediator in the relationship between PIR and
HPK with HPI. That means the level of awareness and attention about halal products among
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Indonesian Muslims gets serious attention. This level of halal awareness is formed when
consumers have PIR and high knowledge of halal products. Increasing awareness of halal
products will ultimately have a positive impact on HPI.
Considering to the fact that Indonesia consists of various religions that lead to different
beliefs, habits and behaviors, their way of life, especially in eating habits, perceptions and
attitudes toward food and other items consumed are also different. Therefore, as an
important driver of HPA; PIR and HPK are important sources of information for marketers
in halal product marketing decisions. Strong PIR consumer and knowledge of many halal
products enable consumers to strive to increase their awareness to consume halal products
and increase their interest in buying halal products in the long-time period. In the halal
product industry, the ability of each company to educate consumers through continuous
marketing communication about halal products will enrich knowledge of consumer about
halal products. Besides that, motivating customer with religious activities seems to be the
key to success in marketing halal products. This can be done with the active participation of
companies in religious activities such as facilitating religious events, allocating CSR for
religious activities, establishing relationships with religious organizations, and other
religious-related activities.
The results of this study also show that HPA is an important mediation in the
relationship between HPK and HPI. Islamic food products can be separated into
nine categories such as halal and haram, and makrooh and mashbooh are included in these
categories (Awan et al., 2015). It is very important for Muslim customers to know the
product categories they buy and use. At the same time, there is a lack of knowledge about
the relationship between halal concepts such as product knowledge with halal awareness
and purchase intentions of halal products (Aziz and Chok, 2013). Product knowledge has an
influence on purchase intention because increasing knowledge tends to influence intention
(Awan et al., 2015). This research adds new knowledge about the relationship of HPK with
HPA and HPI. The manifestations of halal products that are published continuously have an
impact on consumer knowledge about halal principles. As a consequence, knowledge of
halal products has a major influence on the formation of consumer awareness of halal
products and in the long period, awareness will encourage halal purchase intention.
For a Muslim, the knowledge of halal products and the awareness of consuming halal
products become an integral part of his life to achieve the perfection of his service to God. So
it is not just an attribute of taste, liking, healthy, clean and pleasant preferences as many
conventional marketing researchers do. In the market segment of halal products, PIR and
HPK become important information sources for marketers in making marketing decisions
and their implementation. The depth of marketer’s knowledge about PIR will make it easier
 for marketers to adapt to the customer’s environment, such as providing halal products that Role of halal
can support PIR. In general, product knowledge possessed by a consumer influences product
consumer purchase intentions (Lin and Chen, 2006). The findings of this research support
this opinion and explain that consumers who have a greater knowledge of halal products
awareness
will have greater repurchase interest. In this case, marketers need to create marketing
communications continuously to build personal beliefs that the products they consume are
truly halal. Such communication is also needed to create new forms of knowledge that enrich
consumers for halal products and build halal products awareness. Greater efforts to increase
knowledge of halal products through various marketing activities of halal products can
increase awareness regarding halal products and strengthen interest in buying halal
products.
In the end, it can be concluded that there is a significant role for HPA in mediating the
influence of PIR and HPK with HPI. This indicates that PIR and HPK that enable consumers
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to raise awareness in consuming halal products will encourage their interest in buying halal
products. Therefore, the greater efforts to improve PIR and product knowledge through
religiocentric-based marketing orientation and increased knowledge of halal products
through effective marketing communication activities can increase consumer awareness
and purchase intention related to halal products. The ability of every company in educating
consumers through continuous marketing communication about halal products and
motivating customers through religious activities will enrich consumer knowledge about
halal products and their faith.

Limitations and future research directions

This research specifically placed PIR and HPK as antecedents of HPA and HPI. The
research findings raise several questions to overcome in the future. First, this research is
carried out in the halal food sector in Indonesia and in certain cultural contexts; applying the
same model in various sectors and countries can get mixed results. Second, the respondents
of this study were halal food customers; it would be very interesting to obtain data from
other stakeholders such as halal food producers or the retailers. Third, the moderating/
mediating effects of other variables such as attitude toward halal product, halal product
innovativeness and word of mouth can be explored in future studies using structural
equation models. Fourth, there are several other antecedents that have not been considered
in the model, such as the consumer animosity that has received attention from Ahmed et al.
(2013); halal marketing, halal certification and personal societal perception Awan et al.,
2015); halal advertising, subjective norm and consumption barrier Kordnaeij et al. (2013) are
still not conducted much. In the future, testing the role of these variables in increasing HPA
and HPI is still needed in the development of science related to consumer behavior.

Managerial implications
This research finding is important for halal products marketers. The research findings
about the relationship between HPK and PIR on HPA and halal purchase intention inform
that marketers need to educate halal products consumers through effective marketing
campaign activities. The marketing communication will enrich consumer knowledge about
halal products and the religious beliefs of consumers. Marketers must be aware that
customers who are knowledgeable and religious will evaluate products before buying based
on their quality features and health value. So all marketing activities must not only focus on
product packaging that has a logo and halal certification but also on the quality of the
product itself. Customers in Indonesia have many choices regarding halal food products,
and they make careful evaluations of products based on their own product beliefs and
 JIMA features. The use of celebrities to support halal food will also be a good idea because
customers will buy food products from familiar brands, and celebrity endorsement will
certainly create this familiarity.

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Corresponding author
Tatiek Nurhayati can be contacted at: [email protected]

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