Halal Consumption Pattern Determinants: Sequential Mediating effects of Muslim Lifestyle, Trust and Risk Perception

The objectives of Halal Industry Master Plan (2008 – 2020) are to serve Malaysia as the global reference centre for Halal integrity know-how and being the global leader in the innovation, production and trade of a number of halal-related sectors. This paper aimed at Halal Consumption Pattern Determinants in Malaysia. The direct determinants of the halal consumption pattern are Muslim lifestyle, risk perception and trust. The determinants of Muslim lifestyle are perceived behavioural control, government policy and religiosity. Additionally, Muslim lifestyle predicts risk perception and trust. The total of 244 data was collected from Muslim consumers in Muslim population Malaysia which stratified from the five Malaysian regions: Central, North, South, Eastern peninsular and East Malaysia presented by Johor, Wilayah Persekutuan, Kedah, Kelantan and Sabah. The data was analyzed through SPSS and Partial Least Square (SEM-PLS). The finding indicated that all the direct relationships were significant except for the government policy towards Muslim Lifestyle and Risk Perception towards Halal Consumption pattern. The sequential mediating effect of religiosity shows significant result while others were not significant. The model had explained 42.2% of Halal Consumption Pattern (r 2 =0.422). The implication of the finding was discussed therein.


Halal Consumption Pattern
Halal consumption pattern is an Islamic unique way of using, eating or drinking halal food/drinks or the amount that is used for the amount that is bought and used. This is in line with Allah's command: "Oh mankind! Eat from the earth that which is halal (lawful) and toyyib (good)" (Quran 2:168). The term halal comes from Arabic word meaning "allowed" or permitted by Islamic law" (Al-Qaraḍāwī and Fiqh, 1999). Food are considered haram or unlawful for Muslims when it contains pork (bacon, collagen, gelatine, lard) or unislamic slaughtering of animals. Some examples of unlawful food products are certain sausage brands; food dipped in alcohol or pork DNA but claimed halal or porkfree); coffee/vanilla/chocolate drinks-containing E471 emulsifier, mono di-glycefides which are from pork origin; hotel restaurants and health vitamins Food are considered haram or unlawful for Muslims when it contains pork (bacon, collagen, gelatine, lard) or unislamic slaughtering of animals. Some examples of unlawful food products are certain sausage brands; food dipped in alcohol or pork DNA but claimed halal or porkfree); coffee/vanilla/chocolate drinks-containing E471 emulsifier, mono di-glycefides which are from pork origin; hotel restaurants and health vitamins (Meat Trade News Daily, 2010).

Perceived behaviour control and Muslim lifestyle
Basically, behaviour can be defined as an action, attitude or manner that an individual engages in or possesses. The concept of self-efficacy is used as perceived behavioural control which means the perception of the ease or difficulty of the particular behaviour. It is linked to control beliefs, which refers to beliefs about the presence of factors that may facilitate or impede performance of the behaviour (Ajzen, 2002). Wong and S. (2017) analyzed the influence of attitude, subjective norm, perceived behavioural control, safety, meat characteristic, health concern and price on the intention to purchase organic meat. The perceived behavioural control (PBC) and personal norm could explain 66.4 percent of the variance in the intention to purchase (Wong and S., 2017). Attitude, subjective norms, and perceived behavioural control strongly influence the ethical intentions Kashif et al. (2018).
H1:There is a significant influence between Perceived Behaviour Control and Muslim Lifestyle

Religiosity and Muslim lifestyle
Religiosity (RGS) are consists of the belief, ritual, devotion, knowledge and consequence. Religion has become more prominent in shaping attitudes and behaviour, but little empirical information is available on the impact of religious behaviour in shaping individual Muslims' health-related lifestyle behaviours in developing countries (Sulaiman et al., 2018). Health-related actions are strongly influenced, both directly and indirectly, by the healthrelated lifestyle choices consumers engaging in on a daily basis in accordance with Islamic teachings (Hassan, 2015). Ahmad et al. (2015) investigated the relationship between knowledge and religiosity on attitude towards Halal food and cosmetic products. Based on the sample of Malaysian Muslim consumers, results show that religiosity is more influential towards behaviour compared to knowledge pertaining to halal matters and there is a significant difference on respondent's behaviour between halal food products and halal cosmetic products (Ahmad et al., 2015).
H2 : There is a significant influence between Religiosity and Muslim Lifestyle

Government policy and Muslim Lifestyle
The government policy (GP) includes a plan or course of action as government, political party or business, intended to influence and determine decisions, actions and other matters (Chong, 2013). Halal is now in the domain of modern business and exchange and is emerging as a new paradigm for assuring quality and affecting the way of living by changing people's attitude, tastes and values (Lada et al., 2009). There are various issues and challenges faced by these countries.
Malaysia, being a multiracial and multi-religious country with Islamic modernization and revivalism has provided an interesting research context for Islamic tourism development. The issues and challenges such as the sensitivities and sensibilities of the other religion towards the implementation of Islamic tourism in the country may exist. These issues are also supported based on the previous studies where problems such as complications of the relationship and disagreement between religious practices occurred when tourism and Islamic religion came in contact.

H3:
There is a significant influence between Government Policy and Muslim Lifestyle

Muslim Lifestyle and Risk Perception
Islam is not only a religion but also a way of life, thus Muslim lifestyle (MCL) is a way a life. Conventionally, consumer lifestyle represents the way which a person lives, spends time and money. It is based on the social and psychological factors that have been internalized by that person as well as his or her demographic background. In marketing, consumer lifestyle is used for lifestyle segmentation. Muslim lifestyle is the way a Muslim person lives, spend time and money according to the five pillars of Islam such as faith, prayers, charity, fasting and pilgrimage to Mecca. Risk perception has been an important research topic since the 1970s and the reason probably that risk is being a crucial factor in policy attitudes (Sjöber, 1979).
H4 : There is a significant relationship between Muslim Lifestyle and Risk Perception

Muslim Lifestyle and Trust
Muslim is someone who follow or practices Islam. Muslim consider Al-Quran (Qoran) as their holy book, to be the verbatim word of God as revealed to the Islamic prophet and messenger Muhammad (S.A.W) while trust (TST) is considered essential in exchange relations because it is a key element of social capital and is related to firm performance, satisfaction, competitive advantage, and other economic outcomes such as transaction cost and search cost reductions (Ryu et al., 2008). Trust and risk perception (RP) have strong impacts on their purchasing decisions (Ryu et al., 2008).
H5: There is a significant influence between Muslim Lifestyle and Trust

Muslim Lifestyle and Halal Consumption Pattern
Nikolić et al. (2014) found that lifestyle and personal values activated the consumption pattern. The consumers' belief that food is a basis of their health, while food and cooking make an important part of family life. In marketing, consumer lifestyle is used for lifestyle segmentation Kucukemiroglu (1999). Muslim lifestyle is the way a Muslim person lives, spend time and money according to the five pillars of Islam i.e. faith, prayers, charity, fasting, and pilgrimage to Mecca.
H6 : There is a significant relationship between Muslim Lifestyle and Halal Consumption Pattern

Risk Perception and Halal Consumption Pattern
Risk perception is a critical construct of consumer behaviour and has the power to generate anxiety, stress and uncertainty about the possible impacts of consumers' decisions Taylor and James (1974). Interest directly influences consumption however increased risk perception from consumption negatively influences consumers' subjective as well as consumers' total consumption Pieniak et al. (2008).

Trust and Halal Consumption Pattern
Since research on trust has been conducted from a variety of disciplinary perspectives, many definitions of trust have evolved (Kim et al., 2013). Ling et al. (2010)revealed that impulse purchase intention, quality orientation, brand orientation, online trust and prior online purchase experience were positively related to the customer online purchase intention. Restaurant marketers should develop different strategies for the senior and non-senior market segments, and they need to focus on target segments rather than attempting to appeal to the market as a whole Ryu et al. (2008).
H8 : There is a significant relationship between Trust and Halal Consumption Pattern

Perceived Behavioural Control with Sequential Mediating Effects of Muslim Lifestyle and Risk Perception Towards Halal Consumption Pattern
There is a direct relationships between each of the religious motivation dimensions and perceived psychological and social risk (Baazeem, 2015).The impact of intrinsic religiosity on the perceived psychological risk is strongest for unpopular products that are warned against by religious scholars.

Religiosity with Sequential Mediating Effects of Muslim Lifestyle and Risk Perception Towards Halal Consumption Pattern
Food and eating serves a vital role in virtually all religious traditions and practices, through both formal and informal means, including feasting, fasting, sharing, taboos, offerings, sacrifices, consumption of symbolic foods, and dietetic regimens (Anderson and Katy, 2005). Religious factor plays one of the most influential roles in shaping food choice in certain countries of the world (Shaharudin et al., 2010). In other hand, food also has a significant societal, historical and religious role (Sulaiman et al., 2018) (Hasnah, 2011). Muslim, to a certain extent, consider that they are what they eat and that their flesh and blood derived from the food they consume, consequently, careful consideration is given to the food chosen for consumption.

Government Policy with Sequential Mediating Effects of Muslim Lifestyle and Risk Perception Towards Halal Consumption Pattern
Lifestyle is a powerful concept in the explanation of public perception of risk and reactions to risk, as well as in consumer behaviour (Sjöberg and Elisabeth, 2005). Halal food market exists wherever there are Muslim consumers whose tastes and preferences are governed by halal rules on food specification.

Perceived Behavioural Control with Sequential Mediating Effects of Muslim Lifestyle and Trust Towards Halal Consumption Pattern
Particularly, perceived behavioural control assesse the perception of how well one can control factors that may facilitate or constraint the actions needed to deal with a specific situation. People's intention and behaviour is positively influenced by their self-confidence in their ability to perform the behaviour while trust is central to exchange and is believed to influence interpersonal behaviour more than any other single variable (Golembiewski and Mark, 1975). When consumers lose their trust, violation of justice principles can trigger perceptions of unaccountability.
H12: There is a sequential mediating effect of Muslim Lifestyle and Risk Perception between Government Policy and Halal Consumption Pattern

Religiosity with Sequential Mediating Effects of Muslim Lifestyle and Trust Towards Halal Consumption Pattern
Despite the profuse criticism directed towards it, religion has survived as a vital institution in modern societies and remains an inescapable part of life. Religiosity have impact on the ecologically conscious consumption behaviour (Islam and Uma, 2016). The limited number of studies available on religion and consumer behaviour have, however, testified that religious affiliation and religiosity can play a significant role in consumer decisionmaking processes (Izberk-Bilgin, 2012;Yousaf and Muhammad, 2013).
Islam has delineated general guidelines when selecting food for consumption. Muslims are supposed consume Halal (lawful) food Kassam and Sarah (2013) and this could lead to a different decision-making process, including a specific set of predictors in consuming food products (Bonne et al., 2007).

Government Policy with Sequential Mediating Effects of Muslim Lifestyle and Trust Towards Halal Consumption Pattern
Halal consumption is turning into a worldwide phenomenon with the improved disposable income of Muslims (Adams, 2011), the recognition of Halal products by non-Muslims who are health conscious and care about the environment Aziz and Nyen (2012), Bonne et al. (2007)and the increase in acknowledgement that products labelled as Halal could be safer, healthier, cleaner and tastier (Burgmann, 2007).
The awakened customer (mostly Muslims) want Halal products appropriately certified as Halal, which are as per the Halal process, (Bonne et al., 2007). Jaafar et al. (2011) also supports this view. Further, they say that customers also want to know the Halal transportation process, Halal handling and Halal storage. Halal food has gained importance with the changing global economic and socio-political religious environment.

Underpinning Theory
The research model in this study is based on the buying behaviour model. This model suggests that the consumer decision behaviour to purchase or consume alleged to be initially influenced by the consumer's personal characteristics such as nationality, ethnicity, religion, age, gender, life cycle, occupation, economic standing, lifestyle, personality and self. Next, the consumption pattern is also influenced by consumers; psychological characteristics such as attitudes, beliefs, perception, motivation and learning. In this study, buyers purchasing behaviour are equated to consumption behaviour based on the operational definition of the concepts in various previous studies.

Figure-1. Hypothesized Model of Halal Consumption Pattern
The hypothesized model is as illustrated in Fig.1 showing the six dimensions of religiosity: belief, ritual, devotion, experience, knowledge and consequences. This study establishes eight direct relationships (H1, H2,H3,H4,H5,H6,H7,H8) and six sequential mediating relationships (H12, H13,H14,15,H16,H17). Muslim lifestyle, risk perception and trust are the mediators in this study connecting the religiosity, perceived behavioural control and government policy towards Halal consumption pattern.

Methodology
This study adopts the quantitative research design to examine the interaction between seven variables: three independent variables (religiosity, perceived behaviour control and government policy), three mediating variables (Muslim lifestyle, perceived risk and trust) and one dependent variable (halal consumption pattern). All variables are measured by 63 statements obtained from previous studies, using 7 point Likert scale. The total of 400 data was distributed to the Muslim consumers in Muslim population Malaysia which stratified from the five Malaysian regions: Central, North, South, Eastern peninsular and East Malaysia presented by Johor, Wilayah Persekutuan, Kedah, Kelantan and Sabah. However, only 244 (61%) data were collected completely and analyzed through the Smart PLS 3.0.

Findings
Respondent's demographic profile describes the background of 244 profile of halal consumers in Malaysia. The descriptive statistics results postulate that 40.2% of consumers are male while the other 59.8% are female. For marital status, 48.6% single and 51.4% were married. The ethnicity of respondents consists of 87.7% Malay, 2.9% Chinese and 9.5% others, who are Muslims. As Malaysia is a well-known as multi-racial country, others include Indians and numerous indigenous people. In addition, the religion of the respondents is 100% Muslim. The education of respondent illustrates that high school leavers are 39.8%, diploma holders are 23.2%, degree holders are 24.2%, master holders are 2.1% , PhD holders are 1.7% and others at 8.7%.

Figure-2. Measurement Model of Halal Consumption Pattern
The measurement model of the Halal consumption pattern as shown as in Fig. 2 and the result of the descriptive statistics and reliability of constructs is as shown as in Table 2. The model was analyzed through a second order (reflective-reflective) (Martin et al., 2009) measurement as the variable of religiosity consists of six dimensions (belief, ritual, devotion, experience, knowledge and consequences as shown in Figure 2. The model measured through the algorithm process, indicates that each variable maintains an acceptable level of cronbach alpha reliability and composite reliability of above 0.7 (Table 2). Hence, the measurement scale utilized has achieve the level of scale consistency.  Table 2 displayed the descriptive statistic and reliability of the constructs with the total respondents of 244. All the constructs namely religiosity, perceived behaviour control, government policy, Muslim consumer lifestyle, risk perception, trust and halal consumption pattern. The factor loadings for the construct achieved satisfactory value which for religiosity ranged from 0.837 to 0.933, perceived behavioural control 0.893 to 0.946, Government policy 0.907 to 0.954, Muslim Consumer Lifestyle from 0.750 to 0.891, Trust 0.918 to 0.951 and Halal Consumption Pattern is ranged from 0.806 to 0.920 . However there were few items below the value of 0.6 that have been deleted (RGS17, RGS21, PBC7, PBC10). The result of Average Variance extracted (AVE) also indicates the absence of multi-collinearity (Table 3) and achieved the value of above than 0.5. The discriminant validity of the latent variables in this study as shown in Table  3  The structural model of HCP is as shown in Figure 3 through the bootstrapping of 1000 samples repeated. The results of the analysis as tabulated in the following tables (Table 4 and Table 5). The study establishes seven direct relationships of religiosity, perceived behavioural control, Muslim lifestyle, risk perception, trust and Halal consumption pattern while Muslim lifestyle are also predicted by three factors which are perceived behaviour control, religiosity and government policy. The result of direct relationships as tabulated in Table 4 which eight hypothesis were developed and six of the hypothesis (H1,H2,H4,H5,H6,H8) resulted a significant relationship while two hypothesis (H3,H7) were not significant. Furthermore the sequential mediating effect show a significant result of only two hypothesis (H13,H16) while the other four hypothesis (H12,H14, H15,H17) was not significant. The result is as shown in Table 5.  Table 6 reported the results of R 2 of the dependent paths in this study. The model explained 42.2 percent of Halal consumption pattern (HCP) while Muslim Lifestyle (MCL) at 31.8 percent, risk perception at 14.6 percent and trust at 12.8 percent.

Discussion and Recommendation
The study established two significant direct relationships of Muslim lifestyle, which are perceived behaviour control and religiosity while government policy is not contributing to the Muslim lifestyle. This result shows that the policies provided by the government does not guarantee the impact on Muslim lifestyle as the consumers could determine their own way of life and not depending on what the government had aligned. Other than that, risk perception was not predict the Halal consumption pattern. This could imply that the consumers do not think on the risk of consuming halal products as it is apparent that consume halal products is one of the duty as a Muslim.
The most important, the findings revealed that the religiosity is playing the role in determining the Muslim lifestyle while in the other hand, Muslim lifestyle, trust and risk perception are also sequentially mediates the relationship between the religiosity and Halal consumption pattern. Muslim consumers are advised to uphold and increase their knowledge in Islamic religion and non-halal derivatives as well to practice Muslim lifestyle. By doing that, their faith could not be waivered by the presence of non halal products.

Conclusions
The mission of this study is to examine the direct determinants of the specific factors; religiosity, perceived behavioural control and government policy on Muslim Lifestyle and Halal Consumption Pattern and to investigate the sequential mediating effects of Muslim Lifestyle, Trust and Risk Perception. Few objectives in the study was answered when this study found six significant direct relationships and 2 significant indirect relationships.