Exploring Factors Shaping Halal Product Purchase Intention in Malaysia

Exploring Factors Shaping Halal Product Purchase Intention in Malaysia

*Sitinor Wardatulaina Mohd Yusof¹, Amiruddin Ahamat², Mohd Nor Abd Muhaimin Mohd Yusof^3, Rosalina Torres Ortega⁴

Universiti Teknikal Malaysia Melaka, Fakulti Pengurusan Teknologi dan Teknousahawanan, Centre of Technopreneurship Development, 75450 Ayer Keroh, Melaka, Malaysia

School of Business and Economics, Linnaeus University, Sweden

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.909000369

Received: 09 September 2025; Accepted: 15 September 2025; Published: 11 October 2025

ABSTRACT

The global halal market is expanding rapidly, presenting significant opportunities for economic growth. However, scholarly research on halal consumer behavior remains relatively limited. This study investigates the factors influencing consumers’ intention to purchase halal products in Malaysia, employing the Theory of Planned Behavior (TPB) framework extended with the factor of religiosity. A quantitative survey was conducted among 384 respondents across Peninsular Malaysia. Using multiple regression analysis, the results show that attitude, subjective norms, and religiosity all have significant positive effects on halal purchase intention. Notably, subjective norms—the perceived social pressure to buy halal—emerged as the strongest predictor of purchase intention, followed by attitude and then religiosity. These findings underscore the critical role of social influence and personal religious commitment in shaping consumer intentions in a Muslim-majority market. The study contributes to the literature on Islamic consumer behavior by validating an extended TPB model in the halal context. Implications are discussed for marketers and policymakers seeking to promote halal products, and recommendations for future research are provided to further generalize and deepen understanding of halal purchase intentions in diverse contexts.

Keywords: Halal; Purchase intention; Theory of Planned Behavior; Subjective norms; Religiosity; Consumer behavior; Malaysia

INTRODUCTION

The halal industry has been experiencing rapid global growth, encompassing sectors from food and finance to travel and pharmaceuticals. By 2027, the global halal market is projected to reach multi-trillion dollar valuations, making it one of the fastest-expanding industries worldwide. For example, recent industry reports estimate the global halal food sector alone will approach USD $4 trillion by 2028, growing at an annual rate exceeding 11%. Muslim-majority countries like Malaysia have recognized this opportunity and actively invested in developing their halal sectors to boost economic growth. Malaysia, in particular, has established robust halal certification procedures since the early 2000s to protect consumers and promote halal standards. The Malaysian halal food market today is among the most lucrative, supported by government efforts to raise awareness of the benefits of halal products in daily life. The elements of entrepreneurial culture and mindset are the factors that contribute to success in entrepreneurship (Yusof et.al., 2017). With the global Muslim population exceeding 1.8 billion and increasing halal expenditure, understanding halal consumer behavior is both economically and culturally imperative.

Despite the market’s vast potential, a knowledge gap persists in academic research regarding the drivers of halal product purchase intentions. Many prior studies have focused on general food purchasing or isolated aspects of halal consumption, but fewer have comprehensively examined why consumers choose halal products, especially in Malaysia’s context. To address this gap, this study investigates the determinants of purchase intention for halal products among Malaysian consumers. Purchase intention is defined as a consumer’s conscious plan or inclination to buy a particular product, reflecting the culmination of their attitudes, subjective evaluations, and other influences that lead up to a purchase decision. It is a key indicator of actual buying behavior. Understanding what shapes the intention to purchase halal goods can help businesses and policymakers effectively promote halal offerings and cater to consumer needs.

This research is grounded in the well-established Theory of Planned Behavior (TPB) (Ajzen, 1991) as a theoretical lens, while also incorporating religiosity as an additional factor. The TPB posits that three socio-psychological factors predict intention: an individual’s attitude toward the behavior, the subjective norms they perceive (i.e., social pressure or support), and their perceived behavioral control over the behavior (which often relates to ease or difficulty of performing it). In the context of halal consumption, TPB suggests that if consumers have a positive attitude toward halal products, believe that significant others expect or approve of them consuming halal, and feel confident in their ability to obtain halal goods, they will have a stronger intention to purchase halal products. Many researchers have applied TPB in studying halal buying behavior, confirming that attitude, norms, and control factors (like convenience or availability) significantly influence halal purchase intentions.

In addition to the TPB components, religiosity—the importance of religion in one’s life and the degree of adherence to religious tenets—is hypothesized to play a vital role. Consuming halal is inherently tied to Islamic dietary law, so a Muslim consumer’s level of religiosity could directly shape their commitment to purchasing halal products. Prior studies indicate that stronger religiosity tends to align purchase decisions with religious guidelines, thereby increasing the likelihood of choosing halal-certified options. Religiosity can also interact with other TPB factors; for instance, it may heighten the influence of subjective norms by making individuals more responsive to the expectations of their religious community. Given Malaysia’s predominantly Muslim population and cultural context, incorporating religiosity is essential for a more complete model of halal purchase intention.

Therefore, this study aims to examine how attitude, subjective norms, and religiosity influence the intention to purchase halal products among Malaysian consumers. By focusing on individual consumers (as the unit of analysis), we follow recommendations in consumer behavior research to capture personal attitudinal and normative influences on decision-making. The study’s contributions are twofold. First, it provides empirical evidence on the applicability of an extended TPB framework in the halal product domain, thereby addressing the literature gap on halal consumer intentions in Malaysia. Second, it offers practical insights for marketers and policymakers in designing strategies that resonate with Muslim consumers’ values and social context. The following sections present a review of relevant literature and hypotheses, the research methodology, analysis of results, discussion of findings in context, and conclusions with implications and recommendations.

LITERATURE REVIEW

Halal Products and Purchase Intention: Halal (Arabic for “permissible”) products are those that comply with Islamic law, particularly in terms of ingredient sourcing and processing. While halal certification is most critical for food and beverages, it also extends to cosmetics, pharmaceuticals, and other goods consumed or used by Muslims. The intention to purchase halal products can be understood through both general consumer behavior theory and Islamic perspectives. Purchase intention is essentially the motivation or plan to buy a product, and it encapsulates consumers’ attitudes, needs, and perceived value of the product. In halal contexts, purchase intention is strongly linked to religious adherence – Muslim consumers often demonstrate a higher intention to buy a product if it is halal-certified, as it aligns with their faith and ethical values. For example, Nurhayati and Hendar (2019) found that intrinsic religiosity (personal religious commitment) positively affected intentions to purchase halal products, since halal labels assure that products meet religious standards. Understanding the drivers behind halal purchase intention is crucial, as even non-Muslim consumers may choose halal products for reasons such as food safety and ethical production, thereby broadening the halal market beyond its traditional base (Yunos et al., 2018).

Theory of Planned Behavior (TPB) and Halal Consumption: The TPB provides a valuable framework for organizing the factors influencing halal purchase intention. According to Ajzen (1991), attitude towards the behavior, subjective norms, and perceived behavioral control together shape an individual’s behavioral intention. In halal product studies, these translate as: (1) the consumer’s attitude toward halal products (e.g. viewing them positively in terms of quality, safety, spiritual benefit), (2) the subjective norms or social expectations the consumer perceives about buying halal (e.g. family, friends, or religious authorities encouraging halal consumption), and (3) the perceived ease or ability to purchase halal (e.g. availability and affordability of halal options). A wealth of research supports the relevance of TPB. For instance, a meta-analysis by Nardi et al. (2019) confirmed that attitudes and norms significantly predict food choices across cultures, including choices guided by religious dietary laws. In the halal context specifically, studies in various countries have found TPB variables to be significant. Attitudes and subjective norms, in particular, have consistently shown positive relationships with halal purchase intentions. However, the role of perceived control can vary depending on situational factors like product availability (which in Malaysia is relatively high for halal goods).

However, it is worth noting that not all studies find all TPB components equally influential. Some research in Southeast Asia has observed that subjective norms may not always have a significant effect on halal purchase interest if individuals prioritize personal attitude or if halal options are ubiquitous and taken for granted. For example, Ningtyas et al. (2022) and Ikhsan and Sukardi (2020) reported cases where attitude and perceived control had strong effects but subjective norms did not significantly influence intentions, potentially due to consumers already being internally motivated or due to differing social contexts. These discrepancies highlight that cultural and regional differences can modulate the impact of the TPB factors. In Malaysia’s case, communal and family influence is typically strong, suggesting subjective norms could play a significant role – a proposition this study will examine.

Attitude toward Halal Products: In consumer behavior, attitude refers to a person’s overall evaluation (favorable or unfavorable) of performing a behavior or, in this case, purchasing a product. A positive attitude toward halal products means the consumer believes these products are good, beneficial, or satisfying, which in turn should increase their intention to buy them. Prior research emphasizes attitude as a critical predictor of halal purchase intention. Ali (2021) defines attitude as an individual’s positive or negative feelings about an act, noting that a positive attitude leads to a higher inclination to purchase. Empirical studies concur: Rachbini (2018) and Bashir (2020) both found that favorable attitudes towards halal food were strongly correlated with the intention to purchase halal products. Additionally, Yusof, W. M., Rashid, N., Shaharin, N., & Xuan, L. K. (2024) also pointed out that an individual’s positive or negative feeling about purchasing halal products relates to the Attitude component in the Theory of Planned Behavior (TPB) or similar consumer behavior models. These attitudes can stem from consumers’ understanding of the benefits of halal – such as cleanliness, safety, and ethical sourcing – as well as their alignment with personal values. In Malaysia, where halal certification by JAKIM (the national halal authority) is highly trusted, the presence of a halal logo can reinforce positive attitudes by assuring consumers of a product’s permissibility and quality. We therefore expect that Malaysian consumers who hold positive attitudes about halal products will be more likely to intend to buy them.

Religiosity refers to the extent to which an individual’s religious devotion is expressed and how strongly they incorporate religious principles into their daily life. In the context of halal consumption, religiosity is a particularly pertinent factor, as choosing halal is directly related to adhering to Islamic dietary rules. Highly religious Muslim consumers consider it mandatory to consume only halal food and often prefer halal-certified goods even in non-food categories as an expression of faith. The literature documents a significant influence of religiosity on halal purchase behavior. For instance, a study by Lestari et al. (2020) demonstrated that greater religiosity was associated with a stronger attitude toward halal cosmetics and, indirectly, a higher intention to purchase them. Religious beliefs shape ethical decisions and preferences, meaning that consumers with a more profound religious commitment are guided to make purchases in line with those beliefs. Yaakop et al. (2021) similarly found that religiosity had a positive effect on purchase intentions, especially when the purchase is seen as part of fulfilling religious obligations. In Malaysia, where Islamic practices are ingrained in the culture, we expect religiosity to be a key determinant of halal purchase intention – more observant consumers are likely to intentionally seek out and purchase halal products to comply with their faith.

It is also noteworthy that religiosity can interact with the TPB factors. Some studies have treated religiosity as a moderator or mediator in the TPB framework. Pauzi et al. (2022), for example, found that religiosity mediated the relationship between perceived behavioral control and intentions to patronize halal eateries – implying that even if consumers feel capable of buying halal (high power), it is their level of religiosity that converts that capability into a firm intention to do so. In our study, however, we include religiosity as an independent factor alongside attitude and subjective norms, to directly test its contribution to explaining purchase intention.

Subjective Norms: Subjective norms refer to the perceived social pressure to perform or not perform a behavior. In simpler terms, it captures whether people important to the consumer (family, friends, religious community) would approve or expect them to purchase halal products, and how much the consumer cares about those opinions. In collectivist cultures and close-knit religious communities, subjective norms can strongly drive behavior. Prior research generally supports the notion that subjective norms are an essential influence on halal product intentions. Burhan and Sihite (2023) provided evidence that attitude, subjective norms, and behavioral control all significantly affected intention to buy halal-certified products. Social influence often manifests through family dietary preferences, community halal awareness campaigns, or religious teachings that encourage consuming halal as part of the faith. Aslan (2023) showed that subjective norms, together with halal awareness, significantly impacted halal food purchase intentions in a study of Turkish consumers. Likewise, Efendi (2019) found that subjective norms had a positive and significant effect on students’ intentions to buy halal-labeled snacks. These findings align with TPB’s assertion that when individuals perceive that their peers and family think they should purchase halal (and they are motivated to comply with these views), their intention to do so increases.

That said, the strength of subjective norms can vary. Some studies in Indonesia and other Muslim-majority settings reported that subjective norms were not a significant predictor when many consumers already personally believed in buying halal (high attitude) or when virtually everyone around them was also consuming halal (norm saturation effect). Despite these mixed findings, the overarching trend in the literature is that subjective norms are often relevant and positively associated with halal purchase intentions. Given Malaysia’s socio-cultural context – where community and family expectations are influential and religious compliance is valued – we anticipate subjective norms to play a substantial role in shaping purchase intentions for halal goods.

Conceptual Framework and Hypotheses: Based on the above literature, we propose a research framework (Figure 1) that integrates attitude, religiosity, and subjective norms as the key antecedents of halal purchase intention. This framework is adapted from the Theory of Planned Behavior, excluding perceived behavioral control and adding religiosity as an extension relevant to halal consumption. The relationships are hypothesized as follows:

H₁: A positive attitude toward halal products has a positive influence on the intention to purchase halal products.

H₂: Religiosity (the degree of consumers’ religious commitment) has a positive influence on the intention to purchase halal products.

H₃: Subjective norms favoring halal product consumption have a positive influence on the intention to purchase halal products.

Figure 1. Conceptual framework of the study, illustrating the hypothesized positive relationships between attitude, religiosity, subjective norms, and purchase intention of halal products (H₁, H₂, H₃, respectively).

These hypotheses will be tested in the Malaysian consumer context. The framework assumes that when all three factors are favorable – the individual likes halal products, feels religiously driven to buy them, and perceives social support for buying them – the intention to purchase halal products will be strongest. The following section details the methodology employed to collect and analyze data for evaluating these hypotheses.

METHODOLOGY

This study employed a quantitative, explanatory research design to investigate the factors influencing halal purchase intention in Malaysia. An explanatory approach was appropriate given the objective of not only observing relationships but explaining the cause-and-effect links between independent variables (attitude, religiosity, subjective norms) and the dependent variable (purchase intention). We employed a survey strategy, utilizing a structured questionnaire as the primary data collection instrument. The choice of a survey allows for gathering standardized data from a relatively large sample, enabling statistical analysis of the hypothesized relationships. The study is cross-sectional, capturing responses at a single point in time. The target population consisted of Malaysian consumers who had experience with or a preference for purchasing halal products. Given Malaysia’s demographics, this predominantly meant Muslim consumers, though non-Muslims who buy halal (e.g., for quality or health reasons) were not explicitly excluded. A sample of 384 respondents was obtained, which is considered adequate for generalization to large populations (following guidelines such as Krejcie & Morgan’s sample size table for a population in the millions). Respondents were selected through a combination of convenience and purposive sampling, aiming to include a broad range of ages, professions, and regions in Peninsular Malaysia. The survey was disseminated both online and offline to reach participants from different states and communities. As a result, the sample covered multiple regions: northern (Perlis, Kedah, Penang, Perak), east coast (Kelantan, Terengganu, Pahang), central (Selangor, Kuala Lumpur, Putrajaya), and southern (Negeri Sembilan, Melaka, Johor) Malaysia, ensuring geographic diversity. This wide coverage enhances the representativeness of findings across the Malaysian context.

Figure 2. The target population consisted of Malaysian consumers who had experience with or a preference for purchasing halal products.

Out of 384 respondents, about 54.4% were female and 45.6% male, reflecting a relatively balanced gender split. The age distribution was skewed towards young and middle-aged adults, with the largest age group being 25–34 years (27.3% of respondents), followed closely by the 35–44 years age group (24.5%). Younger adults 18–24 made up ~17%, while older age brackets (45–54 and 55–64) each contributed around 14% and 12% respectively, and only about 5% were 65 or older. This indicates the sample was concentrated in the workforce-active age ranges of 25–44, which are key consumer segments. In terms of religion, 90.9% of respondents identified as Muslim, with a small fraction (9.1%) being non-Muslim (likely including those who still purchase halal products, for example, due to perceived quality). In addition, respondents reported varied professional backgrounds – including employed professionals, self-employed individuals, students, and others – and were fairly well-distributed across the four major regions of Peninsular Malaysia. This diversity in demographics and locales strengthens the study’s insights into the Malaysian halal consumer market.

A structured questionnaire was developed, divided into several sections. The first section captured demographic information (gender, age, region, profession, and religion). The subsequent sections measured each key construct: purchase intention, attitude, religiosity, and subjective norms. All construct measures were adapted from established scales in prior research, reworded for the halal product context as needed. For purchase intention, items assessed the likelihood and willingness of the respondent to choose halal products (e.g., “I intend to purchase halal-certified products whenever available”). Attitude was measured through statements reflecting positive or negative evaluations of halal products (e.g., “Halal products are high quality” or “I feel good about buying halal products”). Religiosity was captured by items indicating the importance of religious principles in the person’s consumption behavior (e.g., “I purchase products that align with my religious beliefs” and specific practices like checking for halal logos). Subjective norms were measured by items about social influence (e.g., “People who are important to me prefer that I buy halal products” and “My family expects me to consume only halal food”). Respondents indicated their agreement with each statement on a 5-point Likert scale (1 = Strongly Disagree to 5 = Strongly Agree). This scale allowed us to quantify the degree of intention and the strength of each influence factor. Participation was voluntary. Data collection spanned several weeks to achieve the target sample size and to gather responses from different regions, as mentioned. Because the study did not collect personally sensitive information beyond basic demographics, and responses were anonymized, risks to participants were minimal. This study collected primary data through the survey described. All items for each construct were aggregated (averaged) to form composite measures of attitude, religiosity, subjective norms, and purchase intention, for use in analysis. Before hypothesis testing, it performed reliability and validity checks on the measurement scales. Cronbach’s alpha was computed for each multi-item scale: all constructs had alpha values above the commonly accepted threshold of 0.70, indicating good internal consistency. For example, the attitude scale and the subjective norms scale each achieved alpha > 0.8, and religiosity and intention scales were in the 0.7–0.8 range, confirming that the items consistently captured the underlying constructs.

This study also examined descriptive statistics for all variables to understand the overall tendencies in the sample. The mean purchase intention was high, suggesting a generally strong inclination to buy halal products among respondents. Most respondents agreed or strongly agreed with statements reflecting positive attitudes toward halal and the influence of their religion and family on their choices – an early indication that our hypothesized factors are present in the population. To test the hypotheses H₁–H₃, we utilized Pearson correlation analysis followed by multiple linear regression analysis. The correlation analysis established the bivariate relationships between each factor and purchase intention.

In contrast, the regression analysis assessed the simultaneous effect of all factors and their relative contributions when considered together. SPSS (Version 29) was used for statistical analyses. In the regression model, purchase intention was the dependent variable, and attitude, religiosity, and subjective norms were entered as independent variables. We checked the regression assumptions (linearity, homoscedasticity, multicollinearity, normality of residuals). It found them to be satisfactorily met – for instance, variance inflation factors (VIFs) were all well below 5, indicating no severe multicollinearity among predictors. The significance level was set at α = 0.05 for hypothesis testing. Thus, for each independent variable, a p-value < 0.05 in the regression would indicate a statistically significant influence on purchase intention, supporting the corresponding hypothesis. The results of these analyses are presented in the next section, including the estimated regression coefficients (standardized betas) and significance levels for each factor.

RESULTS

The sample of 384 respondents included a balanced mix of genders and a wide age range. Notably, the large majority (around 91%) of respondents were Muslim, reflecting the focus on Muslim consumer behavior regarding halal products. This also implies that the findings primarily reflect Muslim consumer intentions, with only limited input from non-Muslim perspectives. The non-Muslim respondents (approximately 9%) may have varied reasons for making halal purchases (such as food safety or preference). Still, their small number means that Muslim consumer attitudes and norms drive the results. In terms of regional distribution, all major regions of Peninsular Malaysia were represented, with the Southern region contributing the highest number of respondents (~42% of the sample) and the Northern region the least (around 12%). Occupationally, respondents spanned a range from students to working professionals; approximately 54% were in some form of employment (full-time or self-employed), 15% were unemployed or retired, and about 15% were students, with the remainder comprising the rest. This diversity enhances the generalizability of results across different consumer subgroups. Overall, respondents demonstrated a high prevalence of purchase intention for halal products. For example, a majority of participants strongly agreed with statements such as “I like to choose halal products” and “I always look for the halal logo before buying any product.” In fact, 57.8% strongly agreed that they prefer choosing halal products whenever possible, and 65.9% strongly agreed that they proactively seek out halal-certified items before purchase (with most of the remainder agreeing somewhat). These high agreement levels indicate that choosing halal is a common and strongly endorsed behavior among the surveyed consumers, which aligns with Malaysia’s status as a predominantly halal-conscious market. Similarly, there was broad agreement on attitude items (e.g., respondents generally perceived halal products positively and as essential for them) and normative items (e.g., many felt that friends/family expect them to consume halal). These descriptive findings set the stage for the inferential analysis by confirming that there is significant variation and a generally positive inclination in the key constructs.

The Pearson correlation coefficients between the independent variables and the dependent variable (purchase intention) were all positive and significant (p < 0.01). Specifically, attitude had a strong positive correlation with purchase intention (indicating that those with more favorable attitudes toward halal products tended to have higher intention to buy halal). Religiosity also showed a positive correlation with intention, albeit slightly weaker than attitudes. Subjective norms exhibited the strongest correlation with purchase intention among the three factors, suggesting a high association between perceived social pressure/support and one’s intention to purchase halal. Additionally, the independent variables were moderately intercorrelated (e.g., individuals with high religiosity also tended to have positive attitudes toward halal and perceive supportive norms). Still, these correlations were not so high as to indicate redundancy. This justifies including all three in the regression model. A multiple linear regression was conducted with attitude, religiosity, and subjective norms as predictors of purchase intention. The overall regression model was statistically significant (F-test p < 0.001), and it explained a substantial proportion of variance in purchase intention (adjusted R² ≈ 0.65). This indicates that together, these factors account for roughly 65% of the variability in consumers’ halal purchase intentions, which is a strong model fit in consumer behavior research.

Table 1 presents a summary of the regression results, including unstandardized coefficients (B), standardized coefficients (β), and significance levels for each hypothesis factor:

Table 1. Multiple Regression Results for Predictors of Halal Purchase Intention

Note: R² = 0.66 (Adjusted R² = 0.65); ** p < 0.01.

The regression findings indicate that all three hypotheses (H1, H2, H3) are supported by the data:

H₁ (Attitude → Purchase Intention): Attitude had a positive, statistically significant effect on purchase intention (β = 0.201, t = 4.19, p < 0.001). This confirms that consumers with a more positive attitude toward halal products tend to have stronger intentions to purchase them. In practical terms, for each unit increase in the positivity of attitude (on a 5-point scale), purchase intention increases by an estimated 0.23 units, holding other factors constant. While significant, the effect size is moderate – attitude is not the strongest predictor among the three, but it is a significant contributor.

H₂ (Religiosity → Purchase Intention): Religiosity also showed a positive and significant effect (β = 0.139, t = 3.04, p = 0.003). Consumers with higher levels of religiosity are more inclined to intend to buy halal products. The magnitude of this effect (B ≈ 0.16) is somewhat smaller than that of attitude and much smaller than subjective norms, indicating that while religiosity matters, its direct influence in this model is the weakest of the three predictors. Nonetheless, a p-value of 0.003 is well below 0.05, so the relationship is statistically robust. This finding suggests that, independent of attitude and social norms, personal religiosity adds a unique contribution to explaining purchase intention.

H₃ (Subjective Norms → Purchase Intention): Subjective norms emerged as the strongest predictor of purchase intention (β = 0.596, t = 12.46, p < 0.001). This beta value is nearly three times that of attitudes, highlighting that social influences have a tremendous impact on whether consumers intend to buy halal products. The unstandardized coefficient indicates that for each one-step increase in perceived social pressure/support to purchase halal, the intention score goes up by about 0.558 (on the intention scale), controlling for other factors. The extremely low p-value (< 0.001) underscores the statistical significance. Essentially, if consumers feel that their family, friends, and community strongly expect or endorse them buying halal, their intention to do so will be very high. The regression had no suppression or sign reversals, and all VIF values were between 1.2 and 1.4, indicating that multicollinearity was not a concern. The residuals approximately followed a normal distribution and plotted random patterns against fitted values, suggesting the model assumptions held.

In sum, the quantitative results demonstrate that attitude, religiosity, and subjective norms each significantly and positively influence Malaysian consumers’ intention to purchase halal products, with subjective norms being the most influential factor, followed by attitude, and then religiosity. These results provide empirical evidence for our conceptual framework. The following section will discuss these findings in detail, comparing them with past research and exploring their implications.

DISCUSSION

The findings of this study offer important insights into halal consumer behavior and largely align with expectations based on the Theory of Planned Behavior, while also highlighting the prominent role of social influence in the Malaysian context. As hypothesized, attitude towards halal products was a significant positive predictor of purchase intention (supporting H₁). This suggests that when consumers hold favorable views of halal products – believing they are beneficial, of higher quality, safer, or aligned with their personal values – they are more likely to plan on purchasing such products. This result is consistent with numerous prior studies. For example, Rachbini (2018) and Bashir (2020) found that a positive attitude significantly fosters the intention to purchase halal foods. In this study, although the attitude’s effect size (β ≈ 0.20) was moderate, it confirms that shaping positive consumer attitudes is key to encouraging halal consumption. This can be achieved by educating consumers on the health, ethical, and quality aspects of halal products, as well as their religious permissibility. It is worth noting that attitude in our model encapsulates both cognitive evaluations (e.g., perceiving halal goods as trustworthy or clean) and affective responses (feeling good about buying halal). The strong agreement to attitude-related survey items suggests Malaysian consumers generally have positive perceptions of halal products, likely due to effective halal certification processes and awareness campaigns that have built trust over time. Our findings reinforce classic TPB theory – Ajzen (1991) emphasized that attitude is often a primary driver of behavioral intention – and extend this to the specific domain of halal products. Marketers should thus continue to cultivate positive attitudes by highlighting the unique value propositions of halal products (such as purity, wholesomeness, and compliance with Islamic principles), which can resonate with both Muslim and non-Muslim consumers who value those attributes.

Religiosity was confirmed to be a significant contributor to purchase intention (supporting H₂), although its standardized impact was the smallest among the three factors. This finding is intuitive: consumers who are more religiously devout place greater importance on consuming permissible (halal) products, and so they more strongly intend to patronize those products. The result echoes those of earlier studies where religiosity directly influenced halal purchasing. For instance, a study by Yaakop et al. (2021) on counterfeit products found that religiosity significantly shaped purchase intentions, as highly religious individuals avoided non-compliant goods and preferred products aligning with their beliefs. In our context, the significance of religiosity underscores that personal faith drives consumer choices – a phenomenon also observed by Lestari et al. (2020) and Nurhayati & Hendar (2019), who noted that intrinsic religiosity boosts halal product intentions. The relatively lower beta (0.139) for religiosity in the presence of attitude and norms suggests some of religiosity’s influence might overlap with those factors. In fact, religiosity likely works in part by reinforcing attitudes (a devout person might inherently have a positive attitude towards halal) and by heightening sensitivity to norms (a devout person might care more about religious norms in their social circle). Our study design did not test mediation, but these dynamics could explain the smaller direct coefficient for religiosity when other factors are accounted for. Nonetheless, the clear implication is that halal consumption is not just a matter of taste or habit, but one of faith. Businesses can leverage this by recognizing the diversity in religiosity levels: for highly religious consumers, emphasizing Shariah compliance and Islamic values in marketing is crucial, whereas for less religious consumers, other factors (like quality or price) might need greater emphasis alongside the halal certification. From a policy perspective, the result validates Malaysia’s efforts in maintaining stringent halal standards, as religious consumers trust and rely on these standards when forming their purchase intentions.

Conceivably, the most striking result of this study is the dominant influence of subjective norms on halal purchase intention (supporting H₃). With subjective norms showing the highest beta (0.596) and being statistically significant, it appears that social factors and peer influence are the primary driving forces behind consumers’ decisions to buy halal products in Malaysia. This aligns with cultural expectations: Malaysia’s society places importance on community conformity and family guidance, particularly in matters of religion. When a consumer perceives that “people like me” or those they care about expect them to consume halal, they likely internalize that expectation. Our finding aligns with Aslan (2023), who reported that subjective norms significantly impact halal food purchase intentions, and with other studies in Islamic marketing that highlight the power of community and familial influence (e.g., Khan et al., 2017, in Pakistan, found that the social environment is crucial for halal cosmetics purchase). The result can also be interpreted through the lens of religious socialization: many Malaysian Muslims grow up being taught by parents and elders always to choose halal; thus, it becomes a normative behavior reinforced by society. When virtually everyone in one’s reference group values halal consumption, it strongly boosts one’s own intention to comply.

It is interesting to contrast this with findings from some other countries. As mentioned, research like Ningtyas et al. (2022) found subjective norms not significant in specific Indonesian samples – possibly because halal purchasing was already an established norm and individuals relied more on personal attitude. In our sample, subjective norms clearly still exert a strong differentiating force. This might indicate that there are segments within Malaysia for whom social encouragement or peer examples are the tipping point in deciding to make halal purchases (e.g., younger consumers may be heavily influenced by parental expectations). Moreover, it suggests a form of social desirability or community identity at play – consuming halal is not only a private choice but part of being a “good” member of the Muslim community. This insight is valuable for practitioners: marketing campaigns that foster community endorsement of halal products or leverage influencers (such as religious leaders or family figures) could be particularly effective, as such normative cues have a significant sway on people. Similarly, government and halal authorities can focus on community outreach and education, knowing that norms can change behavior en masse.

Comparison with Theory and Prior Studies: The collective confirmation of H1, H2, and H3 means our study affirms that an extended TPB (with religiosity) applies well to halal purchase intentions in Malaysia. Attitude and subjective norms correspond to two pillars of TPB, and they behaved as theory predicts. Religiosity’s significance underscores the value of expanding traditional consumer behavior models to include culturally relevant factors – in this case, religion. Our results are consistent with those of Fatmi et al. (2020), who reviewed determinants of halal purchase intention and noted attitude, perceived behavioral control, and religiosity as key influences (interestingly, subjective norm was also emphasized in many studies, but some mixed evidence exists as discussed). One slight divergence from classical TPB is that we did not explicitly measure perceived behavioral control (PBC). We omitted PBC to keep the model parsimonious and because access to halal products in Malaysia is generally high (so PBC might not vary much). However, it is possible that including PBC could have added more explanatory power or altered the relative weights. Fatmi et al. (2020) and others highlight that PBC (or closely related constructs, such as halal awareness or knowledge) often significantly affects intentions. Therefore, while our model achieved a strong R², future research could incorporate PBC or substitute measures like halal product availability to see if they further inform intention.

Another discussion point is the magnitude of the influence of subjective norms. A β of ~0.60 is relatively high for a single predictor in social science surveys. This suggests perhaps some degree of socially desirable responding – respondents might overstate the effect of norms because it’s culturally expected to acknowledge community influence. It could also reflect that subjective norms were a multifaceted construct (encompassing family, friends, and religious authority, all combined), thereby packing multiple influences into one measure. In any case, even if somewhat inflated, it undeniably shows the paramount importance of social context for halal consumption.

Implications for Theory: The study contributes to consumer behavior theory by reaffirming that TPB is a valuable framework in religiously influenced consumption domains, and that adding domain-specific variables like religiosity can enhance its explanatory reach. We provide empirical evidence from Malaysia to support the general notion that behavior-intention models must consider cultural and religious nuances. The strong role of subjective norms in our findings might prompt theorists to delve deeper into how normative influence operates in tight-norm cultures (cultures with strong norms and low tolerance of deviance). It could be that in such contexts, subjective norms deserve even more theoretical attention or refinement (e.g., distinguishing between injunctive norms – what others think one should do, and descriptive norms – what others themselves do). Our results primarily capture injunctive norms (pressure/expectation), but descriptive norms (seeing many people buy halal) could also be influential. Future theoretical models on halal buying might separate these or explore their interaction with religiosity (perhaps religiosity intensifies sensitivity to injunctive norms from religious authorities).

Implications for Practice: For marketers and businesses in the halal industry, the findings highlight several strategies. First, capitalizing on social influence is key – marketing communications can emphasize how widely accepted and encouraged halal products are among the community. Testimonials, family-centric advertising, or influencer marketing with respected figures (e.g., imams, community leaders) could strengthen subjective norms around a product. If people believe “everyone in my community is choosing this halal product,” they are themselves more inclined to buy it. Second, maintaining and publicizing high halal standards and certification will reinforce positive attitudes and trust. Our respondents’ high intention and attitudes likely stem from confidence in Malaysia’s halal certification (JAKIM’s halal logo is globally recognized). Brands should thus obtain proper certification and highlight it prominently. Third, segmenting the market by religiosity could be helpful. For highly religious consumers, detailed information about halal compliance, including the level of ingredients and supply chain integrity, will appeal and further assure them. In contrast, for less religious but still halal-buying consumers, messaging might focus on quality and lifestyle benefits, with halal as an added advantage.

Thus, this study’s findings reinforce the significance of attitude, religiosity, and, in particular, subjective norms in influencing halal purchase intentions. The discussion above has integrated these findings with existing literature and extrapolated their meaning for both theory and practice. Ultimately, understanding these factors not only helps marketers tailor strategies for the halal market but also contributes to broader efforts to encourage halal integrity and ethical consumerism in society.

CONCLUSION

This research set out to convert a final-year project study into a scholarly examination of the factors influencing halal product purchase intention in Malaysia, and in doing so, it achieves several noteworthy conclusions. First and foremost, the study confirms that Malaysian consumers’ intention to purchase halal products is significantly driven by their attitudes, their religiosity, and the subjective norms they perceive. All three factors were found to positively and significantly affect purchase intention, reinforcing an extended Theory of Planned Behavior framework in this context. Among these, subjective norms emerge as the most influential factor, indicating that community and family expectations significantly influence individual decision-making regarding halal consumption. This underscores that halal purchasing in Malaysia is not merely a personal preference but is embedded in a social and religious fabric – consumers are motivated by a sense of collective adherence to halal norms and by the desire to meet societal/religious expectations.

Attitude plays a key role as well: having a positive evaluation of halal products – believing they are reasonable, beneficial, or necessary – leads to higher intent to buy. This suggests that efforts to maintain and increase favorable perceptions of halal products (such as emphasizing quality, safety, and ethical aspects) are vital for sustaining the halal market’s growth. Religiosity also contributes significantly, affirming that personal faith commitment translates into marketplace behavior. More religious consumers are more inclined to plan on halal purchases, highlighting the intersection of piety and consumer habits. This finding validates the inclusion of religiosity in models of consumer behavior in Muslim markets, and it reminds policymakers that promoting halal is not only an economic or health issue but also one of supporting the religious life of the community.

From an academic perspective, the study adds to the body of knowledge by providing empirical evidence from Malaysia – a leading global halal market – that supports and refines established theories. It demonstrates the applicability of TPB in an Islamic consumption context and the value of integrating culturally specific factors like religiosity. The high explanatory power (with the model explaining around two-thirds of the variance in purchase intention) suggests that the key determinants of halal purchase intention have been effectively captured, though naturally, additional factors can always be explored. The research also highlights interesting dynamics, such as the decisive role of subjective norms, which could spur further theoretical inquiry into norm-based interventions and normative beliefs in Muslim consumer behavior.

In terms of practical implications, the findings are highly actionable. For marketers and businesses in the halal industry, strategies should strongly leverage social influence. Marketing campaigns, branding, and messaging can emphasize community endorsement (e.g., using slogans or narratives that convey “everyone is choosing halal” or highlighting family traditions surrounding halal consumption) to tap into the power of subjective norms. Building brand communities or online forums where consumers share their halal lifestyle choices could also reinforce peer influence positively. At the same time, marketers must continue to nurture positive attitudes by ensuring product quality and communicating it – a consumer who perceives a halal product as high-quality and trustworthy is more likely to intend to buy it. Certification logos (like Malaysia’s JAKIM halal logo) should be prominently displayed and protected from misuse, as they strengthen consumer confidence and attitude. Tailoring marketing to different religiosity levels could involve, for instance, more subtle halal cues for a general audience versus explicit religious messaging for a very devout segment.

For policymakers and halal authorities: The study suggests that community and religious institutions can be pivotal allies in promoting halal compliance. Engaging local mosques, religious scholars, or community leaders in advocacy programs about halal consumption can effectively propagate subjective norms that favor halal purchasing. Education campaigns can highlight not just the religious requirement of halal but also align it with modern values (such as sustainability and animal welfare, which halal often encompasses) to bolster positive attitudes among the youth and the broader public. Additionally, since religiosity correlates with purchase intention, supporting overall religious education and awareness indirectly supports the growth of the halal market. Ensuring that the halal certification process is transparent and strictly enforced will cater to the religious sensibilities of consumers and maintain their trust.

Limitations and Recommendations: This journal article adaptation acknowledges its limitations, including the focus on a single country and reliance on self-reported data. As a recommendation, future research should explore longitudinal designs to see if intentions measured here translate into actual purchase behavior over time (the intention-behavior gap) and whether repeated exposure to strong social norms further entrenches halal purchasing habits. Comparative studies across countries or between Muslim and non-Muslim consumers can shed light on the universality or specificity of these findings. Additionally, investigating other factors such as halal awareness, knowledge, trust in halal certification, perceived price, or availability could enrich the model. Qualitative research might also be beneficial to capture nuances, like how consumers interpret “halal” (beyond the label, what it means to them personally) and what subjective norms specifically influence them (family vs. friends vs. religious community).

In conclusion, this study offers a comprehensive and insightful examination of why Malaysian consumers choose to purchase halal products. By enhancing narrative coherence and critical insight from the original research, we conclude that attitude, religiosity, and subjective norms form a powerful triad shaping halal purchase intentions. The work combines theoretical validation with practical guidance, making it relevant both for academic discourse in marketing and consumer behavior and for strategic decision-making in the halal industry. As the halal market continues to globalize and grow, understanding these consumer motivation factors will be crucial for businesses and policymakers aiming to cater to the needs and values of Muslim consumers, not only in Malaysia but in Muslim markets worldwide. The hope is that this research stimulates further scholarly inquiry and informs effective practices that ultimately benefit halal consumers and the industry at large.

Ethical Considerations

This study involves voluntary participation, and the respondents agreed to take part in the study. Information gathered during this study is confidential.

Conflict of Interest

The authors declare that they have no conflict of interest.

ACKNOWLEDGEMENTS FUNDING

The authors acknowledge the support given by Fakulti Pengurusan Teknologi dan Teknousahawanan, Universiti Teknikal Malaysia Melaka, for the financial support and facilities provided in completing this research. The authors would like to thank the Centre of Technopreneurship Development (CTeD), UTeM, for their direct and indirect contributions.

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