Indonesian Journal of Halal Research
E-ISSN: 2657-0165
P-ISSN: 2656-3754
ARTICLE
Does AuHalalnessAy Affect Young MuslimsAo Intentions to Use the COVID-19 Vaccine? Heri Sudarsono1*.
Retty Ikawati2.
Siti Nur Azizah3.
Agus Kurnia4.
Ponchanok Nuanmark5 Abstract: Young Muslims comprise a large population in Indonesia.
This study analyzes the effect of halal awareness, halal certification, attitudes, subjective norms, perceived behavior controls and vaccine quality on young MuslimsAo intentions to use the COVID-19 vaccine.
This study involved 699 random respondents from 32 provinces in Indonesia.
This research model develops Theory Planned Behavior (TPB) using structural equation modeling (SEM) with partial least squares structural equation modeling (PLS-SEM) data processing tools.
The results showed that halal awareness and certificates had a P-value of <0.
05 or positively affected MuslimsAo attitude towards vaccines.
Likewise, halal awareness, attitudes, subjective norms and vaccine quality have a Pvalue of <0.
05 and perceived behavior control has a P-value of <0.
10 or positively affects MuslimsAo intentions to use vaccines.
However, halal certification has a P-value of >0.
10 or does not affect their intention to use vaccines.
Islamic values remain a consideration for young Muslims in using the COVID-19 vaccine.
Therefore, the government needs to include halal aspects in determining policies related to the implementation of vaccinations.
Keywords: attitude.
COVID-19 vaccine, halal awareness, halal certificate, young Muslims e-mail: heri.
sudarsono@uii.
id*1, retty.
ikawati@culinary.
id2, siti.
azizah@uin-suka.
aguskurnia@unram.
id4, ponchanok.
nuanmark@gmail.
*Corresponding Author Received: July 19, 2022 Accepted: February 26, 2023 Published: February 28, 2023 How to cite this article (APA 7th Edition Reference Styl.
: Sudarsono.
Ikawati.
Azizah.
Kurnia, , & Nuanmark.
Does AuHalalnessAy Affect Young MuslimsAo Intentions to Use the COVID-19 Vaccine? Indonesian Journal of Halal Research, 5.
, 30Ae40.
https://doi.
org/10.
15575/ijhar.
Department of Economics.
Faculty of Business and Economics.
Universitas Islam Indonesia.
Sleman.
DI Yogyakarta 55283.
Indonesia.
2Department of Food Service Industry.
Faculty of Business and Economics.
Universitas Ahmad Dahlan.
DI Yogyakarta 55166.
Indonesia.
3Department of Islamic Banking.
Faculty of Islamic Economics and Business.
Universitas Islam Negeri Sunan Kalijaga.
DI Yogyakarta 55281.
Indonesia.
Department of Mathematics.
Faculty of Mathematics and Natural Sciences.
Universitas Mataram.
Mataram.
West Nusa Tenggara 83126.
Indonesia.
5Faculty of Economics.
Prince of Songkla University.
Songkhla 90112.
Thailand.
Indonesian Journal of Halal Research | 5.
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31 of 40 Introduction The government issued Presidential Regulation No.
99 of 2020 concerning the procurement and implementation of vaccinations in tackling the 2019 coronavirus or COVID-19 pandemic.
The presidential regulation states ministries/agencies, provincial governments and district/city governments will provide support to accelerate funds for the smooth procurement of COVID-19 vaccines following statutory provisions.
To accommodate the dynamic development of COVID-19 case, changes to Presidential Regulation No.
14 of 2021 were issued.
Technicalities for implementing vaccinations are detailed in the Regulation of the Minister of Health of the Republic of Indonesia No.
10 of 2021.
In the beginning.
Indonesia used the Sinovac vaccine, which was permitted through an emergency use authorization (EUA), then was declared halal by the Institute for the Assessment of Food.
Medicine and Cosmetics of the Indonesian Ulema Council (LPPOM Indonesian Ulema Counci.
and permitted by the Food and Drug Supervisory Agency (BPOM).
The Indonesian Ulema Council, through the LPPOM Indonesian Ulema Council, determined the COVID-19 vaccine produced by Sinovac Lifescience Co Ltd is halal.
Then the COVID-19 vaccine produced by Sinovac received approval from the BPOM related to tayyib aspects, including safety, quality and efficacy.
After the BPOM issued a permit, a fatwa for the vaccine was issued and it could be used.
On the other hand, for the AstraZeneca vaccine, the LPPOM Indonesian Ulema Council was declared haram because the producers used trypsin from a pig pancreas to make the virus host.
Trypsin is not a primary raw material for viruses but separates virus host cells from micro virus carriers.
However, the Indonesian Ulema Council issued Fatwa No.
14 of 2021 permitting the COVID-19 vaccine produced by AstraZeneca in an emergency.
This emergency had occured because communal .
immunity only occurs when 70% of the population has been vaccinated.
Indonesia had received about 140 million vaccines but could use only 122.
5 million doses or 28% of the population.
However, not all Muslims accepted the Indonesian Ulema Council fatwa.
Additionally, several Muslim communities choose not to use the COVID-19 vaccine or other types of vaccines.
Previous research found that AuhalalnessAy or religiosity is negatively related to vaccine use among Muslim doctors in the United States because they are identical to ingredients from pork trypsin (Mahdi et al.
, 2.
Eriksson and Vartanova .
also analyzed 147 countries and found the level of religiosity in a country affects confidence in vaccine use.
In the Indonesian context, there are not many studies on intentions to use a halal COVID-19 vaccine.
This may be related to the notion that the COVID-19 vaccine is only a stimulant of a personAos immune response or development.
Therefore, this study fills this gap by conducting a quantitative empirical study on the determinants of intention in using the COVID-19 vaccine.
The expansion of the Theory of Planned Behavior (TPB) was adopted as a theoretical framework (Ajzen, 1.
, where halal awareness and certification were added to the main components of the TPB framework .
, attitude, subjective norms and perceived behavior contro.
This study collects primary data through an online survey involving 699 Muslim youth in Indonesia as the object of the halal vaccine.
The number of respondents is based on the approach suggested by Kline .
, which states that research using structural equation modeling (SEM) should have a minimum size of 200 respondents.
The data is then analyzed using SEM as an empirical approach.
The results of this study are expected to enrich the literature and contribute to determining government policies in providing COVID-19 vaccines for young Muslims.
In addition, younger Muslims know about halal and haram laws, so they have reasons to choose a COVID-19 vaccine based on Islamic law.
Finally, the COVID-19 vaccine has had significant impacts on young Muslims in the short and long-term.
Materials and Methods Theory Planned Behaviour (TPB) TPB describes behavior characteristics determined by the purpose of taking action.
Three determinants predict behavioral intention: attitudes, subjective norms and perceived behavioral control (Ajzen, 1.
Researchers study the consumption behavior of halal products and services through the independent variables put forward in this theory (Hassan & Sengupta, 2.
Many studies have expanded the TPB research framework by adding variables that can predict behavioral intentions in specific product For example, in addition to independent TPB variables, halal certificate and quality vaccine were determinants of intention to use halal vaccination (Bukhari et al.
, 2020.
Chen & Tung, 2014.
Hassan & Sengupta, 2019.
Iranmanesh et al.
, 2020.
Verma & Chandra, 2.
The research model is illustrated in Figure 1.
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Subjective Norm 32 of 40 Quality Vaccine Halal Awareness Attitude Halal Certificate Intention to use a halal vaccine Perceive Behavior Control Figure 1.
Research model Sampling The random sampling technique was used to obtain Muslim respondents who were allowed vaccines.
Questionnaires were distributed online using the Google Forms platform to predetermined populations.
The pilot study was deployed from February 19 to 29, 2020 and obtained 26 respondents.
Validity and reliability tests were conducted, which eliminated invalid and unreliable questions.
After corrections, from March 2 to March 23, 2020, questionnaires were distributed through several WhatsApp (WA) Results were obtained from 712 respondents from 32 provinces in Indonesia after news spread through WA for 21 days.
We eliminated 13 respondents due to incompleteness of information.
Finally, the 699 respondents who met the expected respondent criteria were young Muslims aged 18 to 27 years.
Table 1.
RespondentsAo Descriptive Details Description Frequency Male Female Status Married Not married Vaccination Yes Age < 18 years old 18Ae22 years old 23Ae27 years old Education Elementary school Junior high school Senior high school BachelorAos degree MasterAos degree Profession Government officer Private officer Entrepreneur Student Homemaker RespondentsAo origin.
Central Java top ten regions Special Region of Yogyakarta West Java East Java Jakarta Bengkulu Lampung Banten West Sumatra West Nusa Tenggara Characteristics Gender Percentage (%) Indonesian Journal of Halal Research | DOI: 10.
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33 of 40 Table 1 shows that most respondents in this study were women .
%) and nearly all were single .
%).
Most of the respondents were students .
%) and in senior high school .
%), where the average age is 18-22 years .
%) of the 699 respondents, most were not vaccinated .
%) because the vaccination program was not evenly distributed for all ages when the survey was conducted.
In comparison, the top ten locations of respondents were the provinces of Central Java .
%).
DI Yogyakarta .
%).
West Java .
%).
East Java .
%).
DKI Jakarta .
%).
Bengkulu .
%).
Lampung .
%).
Banten .
%).
West Sumatra .
%) and West Nusa Tenggara .
%) plus 22 other provinces with less than 20 respondents.
Based on gender, status, age, background, profession and region, the respondents in this study represent the young generation of Indonesian Muslims who are required to get the Covid-19 vaccine.
Method The sample of respondents is Muslims spread across 32 provinces in Indonesia.
Respondents were selected using a systematic random sampling method.
A total of 699 respondents were deemed adequate for data analysis purposes (Sekaran, 2.
This research uses partial least squares structural equation modeling (PLS-SEM) to analyze the transformed data.
Many researchers recommend using PLS-SEM as a statistical tool for path modeling to solve complex multivariate models (Hair et al.
, 2.
Many researchers have also recommended PLS-SEM because it is a flexible, robust and superior statistical tool for prediction and theory testing (Henseler et al.
, 2.
Results and Discussion From the characteristics detailed in Table 1, it is confirmed that the respondents for this study are the young generation of Muslims Ae male and female.
majority unmarried.
not vaccinated.
average age 1822 years.
most studying at high school level.
and representing 32 provinces.
The characteristics that describe the respondents in this study present their status as members of the young Muslim population who were waiting for the Covid-19 vaccine in 2020.
Convergent Validity Reliability analysis was carried out by considering the composite reliability values of the variables in the study, as shown in Table 2.
Table 2.
Measurement Model Indicators Code Indicator Factor Loading Attitude (AT) I prefer the halal vaccine because the AT1 ingredients used are safe.
I prefer halal vaccines because the quality AT2 of vaccines is better than those that are not I prefer the halal vaccine even though the AT3 Indonesian Ulema Council allows the use of the haram vaccine during an emergency.
I prefer the halal vaccine because it fits my AT4 I prefer the halal vaccine because it AT5 increases my immunity.
Halal Awareness (HA) I realized that the vaccine I was using was HA1
I realize that vaccines come from halal
HA2
I realized that the vaccine I used was HA3 produced according to Islamic regulations.
I realized the vaccine I used had received a HA4 halal permit/label/certificate from the Indonesian Ulema Council.
I realized that the vaccines I used had been HA5 Islamic Halal Certificate (HC) Halal certification guarantees the halalness HC1 of the COVID-19 vaccine that I use.
AVE
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34 of 40
Code
Indicator Factor Loading AVE
Halal
HC2
cleanliness of the COVID-19 vaccine.
Halal certification guarantees the safety of HC3 the COVID-19 vaccine.
Halal certification guarantees my immunity HC5 from the COVID-19 virus.
Halal certification makes me feel that I HC6 have fulfilled the provisions of my religion.
Intention (IN) IN1 I want to use the halal vaccine.
IN2
I always try to get halal vaccines.
I am willing to look for a hospital or place
IN3
to get a halal vaccine.
I am willing to travel a long way to get a IN4 halal vaccine.
IN5
I intend to use halal vaccines in the future.
I prefer to use the halal vaccine even though
IN6
the brand is not very well known.
Perceived Behavior Control (PBC) It would be more appropriate if I used the PBC1 halal vaccine.
If the opportunity arises.
I will use the halal
PBC2
I have complete control over the decision to PBC3 use halal vaccines.
The decision to choose or not to use the PBC4 halal vaccine is entirely up to me.
I believe that someday I will use the halal
PBC5
Quality Vaccine (QV) The vaccine that I will use comes from the QP1 appropriate material specifications.
I got complete information about how to QP2 use the vaccine.
I was informed about the expiration date
QP3
and side effects of the vaccine.
The vaccine that I will use is protected from QP4 possible contamination.
The vaccine I am about to use has been tried QP5 and proven to provide human immunity.
The vaccine I will use has received QP6 approval from the Indonesian Ulema Council and government agencies.
Subjective Norm (SN) My close family advised me to use the halal
SN1
A close friend advised me to use the halal
SN2
An important person in my life suggested SN3 that I use the halal vaccine.
I believe that family opinion has influenced SN4 me choosing a halal vaccine.
I believe my close friendAos opinion has SN5 influenced me choosing a halal vaccine.
I believe the opinions of people who are SN6 important to me regarding my choice of halal vaccines.
Note: CA: CronbachAos alpha.
Rho_A: reliability coefficient.
CR: composite reliability.
AVE: average variance Indonesian Journal of Halal Research | DOI: 10.
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35 of 40 The composite reliability values showed values >0.
7 for all latent variables.
Sekaran and Bougie show that all latent variables in this model meet the reliability test criteria (Sekaran & Bougie, 2.
At the same time, the average variance extracted (AVE) is used to assess the convergent validity of each latent variable in the model (Hair et al.
, 2.
The variables of attitude, halal awareness, halal certificate, intention, perceived behavior control, vaccine quality and subjective norm have AVE values >0.
The convergent validity measure has met the convergent validity criteria.
Discriminant Validity The discriminant validity test explains that indicators with the same variable should be higher than those with correlations with different variables.
Discriminant validity is measured from the value of the crossloadings of each indicator.
Following the Fornell-Larcker criteria, each constructAos AVE square root value must be greater than the correlation between constructs.
Discriminant validity is considered valid if the value of each indicatorAos loading is greater than the value of the loading of other variables (Hair et al.
, 2.
Table 3 shows the cross-loading value >0.
7 in one variable and the cross-loading indicator value measuring the latent variable is higher than the other latent variables.
Attitude Halal Awareness Halal Certificate Intention Perceived Behavior Control Quality Vaccine Subjective Norm Table 3.
Discrimination Validity PBC Model Structure The coefficient of determination (R.
has a value between 0 and 1.
The value of the coefficient of determination is classified R2 into three categories: 0.
67 is substantial, 0.
33 is moderate and 0.
19 is weak, despite the minimum acceptable R2 levels (Hair et al.
, 2.
From the R2 attitude value, the R2 value is 0.
35, meaning the halal awareness and certificate variables can explain 35% of Muslim attitudes towards halal vaccine variance.
Meanwhile, halal awareness, halal certificate, attitude, subjective norms, perceived behavior control and vaccine quality in the model have an R2 value of 0.
These variables explain 56% of the variance in intention to use halal vaccines.
Result Hypothesis The level of significance between latent variables can be seen from the value of t-count .
-statistic.
> t-table with a significance level of 5% .
The results of the direct influence of exogenous variables on endogenous variables with a t-count value .
-statistic.
> t-table and a significant level of 5% .
then Ho is rejected if the P-value <0.
The study results are statistically significant and can explain that halal awareness .
and halal certificate .
positively affect the attitude of Muslims toward using halal vaccines.
Likewise, halal awareness .
, attitude .
, subjective norm .
perceived behavior control .
and vaccine quality .
have positive effects on Muslim intentions to use halal vaccines.
On the other hand, halal certificate (-0.
does not affect intentions to use halal vaccines.
These results show that halal certification .
affects attitudes more than halal awareness .
Meanwhile, attitude .
has a more substantial influence than the subjective norm .
and vaccine quality .
on the intention of Muslims to use halal vaccines (Table .
Table 4.
Hypothesis Testing Variables Beta T Stat Halal awareness -> Attitude Halal awareness -> Intention Halal certificate -> Attitude Halal certificate -> Intention Attitude -> Intention Subjective norm -> Intention Perceived behavior control -> Intention Quality vaccine -> Intention P Values Conclusion Supported Supported Supported Unsupported Supported Supported Supported Supported Indonesian Journal of Halal Research | DOI: 10.
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36 of 40 Awareness of the halal vaccine affects MuslimsAo attitude toward using the COVID-19 vaccine.
The effect of halal awareness on this attitude follows research by Shaari and Arifin .
Likewise.
Famiza et al.
and Septiani and Ridlwan .
found a positive relationship between awareness and intention to consume halal products.
The consciousness of halalness is influenced by religious background and cultural, educational and social interactions (Elias et al.
, 2016.
Meanwhile, knowledge about religion, culture, education and social interactions is influenced by social media.
Media that provides continuous information about halal products affects individual awareness.
On the other hand, awareness of the halalness of vaccines harms MuslimsAo intention to use the COVID-19 vaccine.
These results support the research by Elias et al.
Famiza et al.
Krishnan et al.
and Septiani and Ridlwan .
, who found that awareness has a positive effect on the intention to consume halal products.
The positive relationship between awareness of the halal vaccine and intention to use the COVID-19 vaccine is due to the Indonesian Ulema Council Fatwa No.
14 of 2021 concerning the law that permits a vaccine produced by AstraZeneca that contains pork trypsin They understand it is allowed when there is no other choice but to use AstraZeneca vaccine containing haram ingredients.
Halal certification positively affects the intention to use the COVID-19 vaccine.
The choice of Muslims to use halal-certified products is part of their obedience to religious orders.
Islam recommends consuming halal food and medicine for the benefit of humans.
The certification process assesses the vaccine ingredients and considers the production process (Ahmed et al.
, 2019.
Jalil et al.
, 2.
Halal certification represents product quality in religious recommendations (Aziz & Chok, 2013.
Malik et al.
Rajagopal et al.
, 2.
Therefore, halal certification is essential for Muslims when consuming products (Hussain et al.
, 2.
Research by Ahmed et al.
reveals the halal certificate positively affects consuming and using halal food.
Halal certification is part of the Muslim lifestyle in daily consumption activities.
Therefore, halal certification affects MuslimsAo intention to buy or use the COVID-19 vaccine.
However, halal certification does not affect the intention to use the halal vaccine.
This research is in line with findings by Widyanto and Sitohang .
, who found that halal certification is not related to MuslimsAo intention to use the halal vaccine.
However, these results differ from Golnaz et al.
Wirakurnia et al.
and Mohayidin and Kamarulzaman .
, which reveal that halal certification strongly influences Muslim consumersAo preferences and purchasing behaviors.
These results indicate the halal certification or halal fatwa on the Sinovac vaccine and the change in fatwa on the AstraZeneca vaccine do not affect intentions to use them.
It is hoped, with the halal and permissible fatwa on the Sinovac and AstraZeneca vaccines, young Muslims can use either vaccine.
However, the Indonesian Ulema Council fatwa does not seem to affect the intention of young Muslims to use the COVID-19 This shows the halal certificate has not fully become a reason for Muslims to intend to use the halal vaccine.
The philosophy of young Muslims is influenced by information received through various sources about Islamic provisions for halal vaccines.
The attitude of this generation toward the COVID-19 vaccine affects their intention to use it.
These results follow the findings of Alam and Sayuti .
Mukhtar and Butt .
, and Sudarsono and Nugrohowati .
, who state that attitude affects the intention to consume halal products.
Information about halal vaccines in the media has increased the controversy over the Sinovac and AstraZeneca vaccines from January to March 2021.
Young Muslims use various sources of information from their closest family to social media to get information about halal or permissible COVID-19 vaccines.
Subjective norms significantly affect the intention to use halal vaccines.
These results support the findings of Alam and Sayuti .
Amalia et al.
Farhat et al.
Garg and Joshi .
Saifudin and Puspita .
and Sudarsono et al.
The influence of family, relatives and close friends affects young Muslims intending to use the COVID-19 vaccine.
For example, young Muslims do not independently decide whether to use the vaccine.
Moreover, the COVID-19 vaccine did not exist before or was only used in 2021.
This situation has made young people pay close attention to close friends and family in making decisions about vaccination.
These results reinforce previous findings that subjective norms affect the intention to buy or use halal products (Amalia et al.
, 2020.
Farhat et al.
Garg & Joshi, 2018.
Saifudin & Puspita, 2020.
Widyanto & Sitohang, 2.
These findings show that people close to the COVID-19 vaccine influence the intention of the younger generation to use it.
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37 of 40 Perceived behavioral control influences the intention to use the COVID-19 vaccine.
This result is the same as Golnas et al.
, who found that PBC contributes to the behavioral intention to purchase halal food products.
Likewise, these results match those of Alam and Sayuti .
and Khibran .
, who note that perceived behavioral control is an important factor before buying halal food.
These findings confirm that choosing the COVID-19 vaccine is based on personal choice.
The decision to implement vaccines for the Indonesian people is regulated by amendments to the Presidential Regulation of the Republic of Indonesia No.
14 of 2021.
Then, the technical implementation of the vaccine is detailed in the Regulation of the Minister of Health of the Republic of Indonesia No.
10 of 2021.
This government policy directly states the public is obliged to vaccinate.
Therefore, this policy supports PBC in influencing the intention to use the COVID-19 vaccine.
Meanwhile, the views of young Muslims on the quality of the COVID-19 vaccine significantly affect the intention to use the halal vaccine.
Vaccine quality is part of the requirements for obtaining halal certification from the LPPOM Indonesian Ulema Council.
Information about the quality of vaccines obtained by young Muslims through the media shows that vaccine ingredients, manufacturing processes, distribution and legalization meet the standards.
Therefore, this result is also relevant to positive developments in the views of young Muslims about halal certification, which affects their attitude toward using the COVID-19 vaccine.
Finally, the halalness of food, drink or elements that enter the body becomes important for Muslims.
Islamic teachings clearly emphasize goods or drinks that are halal or haram for consumption.
Therefore, the government needs to consider the halal element of the COVID-19 vaccine before young Muslims use it.
Besides that, the government needs to ensure halal vaccines.
Conclusion Halal awareness, attitudes, subjective norms, perceptions of behavioral control and vaccine quality influence the attitudes and intentions of young Muslims to use the halal vaccine.
However, halal certification does not affect their intention to use the halal vaccine.
This shows that Islamic values are important for young MuslimsAo consideration of using the halal vaccine.
Therefore, the government needs to include halal aspects in determining policies related to implementing mass vaccinations.
In addition, the Indonesian Ulema Council needs to assist the government in determining policies related to the vaccine used to minimize the COVID-19 outbreak.
Due to several limitations, research has not fully answered the behavior of Muslims towards the intention of using the COVID-19 vaccine.
The first limitation is that data was obtained randomly from all provinces in Indonesia.
So, the number of respondents from each region is not necessarily proportional to the young people in the area.
Therefore, it is recommended to use a proportionate number of respondents in relation to the young people in each province.
The second limitation is that the questionnaire could not separate the vaccination problem in Indonesia from the many people exposed to COVID-19.
Government policies and their implementation influence the number of people exposed to COVID-19.
References