Assessing Halal Tourism Literacy: A Conceptual Framework

DIDY IKA SUPRYADI, ACHMAD SUDIRO, FATCHUR ROHMAN, SUMIATI SUMIATI

Management Department, Faculty of Economics and Business,

Brawijaya University, Veteran Street, Malang City,

INDONESIA

Abstract: - As consumers in the halal tourism market, Muslim tourists are expected to follow clear guidelines in

consuming a product, but not everyone does so. A possible reason for this is that they have a low understanding

of halal tourism literacy. This study explores the concept of halal tourism and proposes an instrument and

indicators to measure halal tourism literacy among Muslim tourists. This study proposes two methods: a) an

instrument with 19 test-based questions and 2) an instrument with eight perception-based questions. The

questionnaires consist of Likert scales and true-false questions, developed based on past research and validated

using focus group discussions (FGDs). The ratio of correct and incorrect answers is used to determine the level

of difficulty of each question item. After the construct validity was tested using confirmatory factor analysis

(CFA), the scores were used to categorize respondents into high, medium, and low literacy groups. Meanwhile,

the concurrent validity test looks at the correlation between the actual halal tourism literacy and the perceived

halal tourism literacy. The CFA results declared valid the 17 out of 19 test-based questions and all the eight

perception-based questions. Meanwhile, the correlation test results showed that perceived halal tourism literacy

positively correlates with actual halal tourism literacy. This research seeks to contribute to the body of

knowledge, especially in proposing measurement items for halal tourism literacy.

Key-Words: - Halal tourism literacy, perceived halal tourism literacy, halal tourism, Muslim tourists,

measurement and validation; tourism

Received: October 13, 2022. Revised: February 26, 2023. Accepted: March 17, 2023. Published: April 6, 2023.

1 Introduction

Islam is the second-largest religion in the world.

The Muslim population is expected to reach more

than 2 billion by 2022, spread across the Middle

East, Pakistan, Southeast Asia, Africa—where they

are majorities—and India, Russia, the United States,

and the European Union—where they are

minorities, [1]. Islam is also the fastest-growing

globally, so the number of Muslim consumers with

high purchasing power is also growing rapidly, [2].

Reports have shown that Muslim consumers spent

around US$2 trillion in 2021, which was expected

to reach US$2,8 trillion by 2025, [3]. This makes

Muslims a potential market segment for specific

goods and services.

The Muslims are people of faith and abide by the

Islamic teaching. This is because Islam provides

specific guidelines in almost every aspect of life,

such as what to eat, what to wear, or how to spend

holidays. Marketers must recognize the unique

characteristics if they seek to venture into the

Muslim world. Therefore, this study aims to explain

the Muslim market niche, especially in the tourism

sector, which is primarily driven by halalness.

Halal is everything allowed in Islam haram is

everything forbidden. Halalness has a significant

impact on a Muslim’s travel and tourism-related

decisions, especially those who are conservative,

[4], [36]. Halal literacy is the ability of a Muslim to

distinguish between halal and haram goods and

services based on a good understanding of Islamic

law, often referred to as Sharia, [5]. Similar to other

belief systems’ impacts on the believers, halal

literacy also has a significant impact on a Muslim’s

way of life. It directs the way of thinking and

actions of a Muslim in all aspects of life, including

the way to spend free time; for example, choosing a

tourist destination that complies with Islamic rules.

This study explores the concept of halal tourism

literacy and its constituent components. Literacy is

likely to affect Muslims’ attitudes and behaviors in

choosing tourist destinations. The findings are

expected to help stakeholders better understand the

uniqueness of the Muslim market, especially in the

tourism sector.

The remaining paper is organized as follows.

Section 2 outlines the past literature. Section 3

explains the methodology. Section 4 interprets the

results and discussion. Section 5 concludes the

article.

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

789

Volume 20, 2023

2 Literature Review

This section describes past research on halal literacy

and the impacts on consumer behavior.

2.1 Halal Literacy

In general, halal is everything allowed in Islam, [6],

while haram is everything forbidden. However, it is

also believed that halal includes everything not

prohibited as long as it complies with Islamic law,

[7], [8]. The scope of halalness is not only limited to

food and drink but includes other aspects of life, [9].

The terms halal and haram are clear in Islamic

teaching based on the holy book, Al Quran, and the

prophet’s sayings, the hadiths. There are multiple

hadiths and surahs (chapters) and ayahs (verses)

alluded to the definitions of halal and haram; for

example, surah Al-Baqarah ayat 168 Al-Maidah

ayah 88, Al-Anfal ayat 69 and Surah An-Nahl 114.

In Al-Baqarah verse 168.

Islam highlights the importance of continuously

seeking knowledge as taught in Islam. Al Zarnuji

stated that seeking knowledge is obligatory on two

levels, [10]. The first is fardhu ain, which is more

obligatory than the second, fardhu kifayah. Seeking

religious knowledge is fardhu ain, so the importance

is higher than, for example, seeking knowledge

about worldly business (which is fardhu kifayah). A

Muslim has to deepen his religious knowledge to

avoid mistakes and sins. In the context of tourism,

halal tourism literacy has a vital meaning so that a

Muslim can distinguish permissible products and

services (halal) from those that are prohibited

(haram). This order to seek knowledge is stated in

Al-Quran Surah Thaaha (20: 114), “And say, O my

Lord, add to me knowledge,” which means a

Muslim is obliged to take action and ask for help

from God to ease the process

Past research has discussed literacy and

consumer behavior, [11]. Generally speaking, the

term literacy is often synonymous with education or

a person's ability to navigate challenges in life.

When consumers use a product or service,

previously they will go through stages of gaining

knowledge, inducement, decision, and validation,

[12]. Cunningham defines literacy in three layers: a)

the ability to engage in reading and writing; b) the

ability to contextualize the demands of the wider

community; and c) the practical ability to do the

implementation, [13].

Research has shown that financial literacy could

influence investors’ behaviors in the financial

services sector [11], [14]. For example, knowledge

of financial products positively and significantly

affects investment intentions, [14]. Similarly, food

literacy could be linked to consumers’ perceptions

and purchase behaviors, [15], [16]. Vidgen and

Gallegos identified food literacy from the

perspectives of experts and consumers. They

concluded that there were three literacy domains:

planning and management, selection, and

preparation and consumption, [15].

In tourism, literacy can influence consumers’

attitudes and behavior, [17], [18]. For example,

tourist geographic literacy (TGL) helps tourists

understand, process, and utilize geospatial data. As

the use of TGL is different for each individual, the

attitudes and behavior of tourists are also affected

differently [17]. Similarly, studies have shown that

halal literacy could be linked to consumer

behaviors. For example, Wibowo claimed that halal

literacy could simplify decision-making, [19]. Halal

literacy decidedly distinguishes halal goods and

services from the haram ones based on the

understanding of Islamic law, [5], so this could be a

factor that supports decision making. Salehudin

further argues that two ways to measure halal

literacy are self-evaluation and test-based evaluation

[5].

2.2 Halal Tourism

Tourism that considers cultural perspective has been

around for centuries, [20]. In the case of halal

tourism, the primary consumers are Muslims, [6],

[21], [37]. The attributes include compliance with

Islamic law, values, dress code, and the provision of

places of worship, halal food, and halal

entertainment, [22]. The halal law and regulations

refer only to Al-Quran and Sunnah, as summarized

by Al-Qaradawi, [23]. However, halal can also be

based on the consensus among scholars (ijma'),

analogical inference (qiyas), and personal reasoning

(ijtihad). There has not been a consensus on halal

tourism standards, but the fundamental elements are

prayer facilities, and alcohol and haram food

prohibition—which aims to make Muslims feel safe,

secure, and comfortable.

The clear distinction between halal and haram is

stated in the Al Quran as follows: “O mankind, eat

what is lawful and good from what is on the earth,

and do not follow the steps of the devil; because

verily the devil is a real enemy for you " (2: 168).

This ayah number 168 of Surah Al-Baqarah

describes the commands and prohibitions that all

Muslims must follow. Another part of Al Quran

reads: " O you who believe, eat the lawful and

delicious food which We have given you, and thank

Allah for all His blessings in words and deeds if you

truly obey Him and worship Him alone. " (16: 114).

This ayah 114 of Surah An Nahl emphasizes that all

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

790

Volume 20, 2023

Muslims must follow the commands and

prohibitions prescribed. Because the guidance for

halal and haram applies to all aspects of life, [5],

[24], when a Muslim decides to travel, they must

also pay attention to everything that is permittable

and prohibited.

Surah Al-An'am explains that seeking knowledge

or literacy is obligatory for a Muslim in order to be

able to distinguish between what is lawful and what

is forbidden in Islam: "And why do you not eat of

what (when slaughtered) is called the name of

Allah, even though Allah has made it clear to you

what He has forbidden you unless you are forced to.

And verily most (of mankind) really want to mislead

(others) with their lusts without knowledge. Verily,

your Lord, He knows best those who transgress"

(6:119). Without knowing how to distinguish

between halal and haram, the above verse explains

that a person can go astray and disobey Allah's

commandments..

Boğan and Sarıışık confirmed that standard

guidelines are needed to define halal tourism [9]

based on the past research mentioned above, among

others, but this should be integrated with the more

established sector: the halal industry. For example,

hotel business standards could be set using a halal

concept [24]. The levels of halalness could be

grouped into three categories: the ‘dry’ hotels,

which only prohibit alcohol; the ‘partial’ hotels,

which provide halal food and prayer facilities and

separate services for men and women; and the

‘halal’ hotel, which follow all sharia rules, [25].

Below is the proposed framework to measure

halal tourism literacy.

Table1. The test-based halal tourism literacy

measurement

CODE

ITEM

KEY

Muslims are not allowed to visit the

non-Muslim majority areas

Muslims are allowed to ask for help

from the non-Muslims

Muslims are allowed to join drinking

parties

Consuming animal blood is allowed

Pork is not allowed to be consumed

Foods offered in pagan rituals are

allowed to be consumed

Beef slaughtered by the

Christians/Jews are allowed to be

consumed

Consuming alcohol is not allowed

Drinking alcohol for medication is

allowed

A Muslim is not allowed to accept

alcohol as a gift from a non-Muslim

Dining at places that serve alcohol is

allowed

Dining at places that serve haram

foods such as pork is allowed

Staying at hotels that allow an

unmarried couple to stay in one room

is allowed

It is halal to consume a cigarette

When traveling, Muslims are allowed

to pray the Maghrib prayer with the

Isha prayer

While traveling, it is permissible to

replace (qasar) a prayer

While traveling, Muslims are still

obliged to pray on time

Muslim women are allowed to travel

for more than three days without being

accompanied by a mahram or female

friend

Entertaining by singing and playing

drums are not allowed

Note : V = True, X = False

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

791

Volume 20, 2023

Table 2. The self-evaluation halal tourism literacy

measurement

CODE

ITEM

KEY

I feel that I understand the law of

halal and haram in Islam

Likert

Scale

I feel that I can distinguish which

tourism products/services are

permitted and forbidden

Likert

Scale

I feel that I have enough

knowledge about halal and haram

law

Likert

Scale

I do not feel that I need help from

other people to understand better or

find out which tourism products or

services are halal or haram

Likert

Scale

I feel that I have enough

knowledge about haram tourism

products or services

Likert

Scale

I feel able to distinguish between

haram and halal tourism products

or services because I have enough

knowledge

Likert

Scale

I feel that I can distinguish

attributes of a destination that are

‘Muslim friendly.’

Likert

Scale

I feel that I can distinguish

‘Muslim friendly’

accommodation/restaurants

Likert

Scale

References: [9],[23],[26], Focus Group Discussion

2.3 Halal Tourism Literacy in the

Motivation-Ability-Opportunity Concept

In the current research, the halal literacy concept

developed by Salehudin is integrated with other

concepts by Boğan and Sarıışık and Vargas-Sánchez

and Moral-Moral, which can be summed up as a

person's ability to distinguish between halal and

haram by referring to Al Quran and hadiths. This

literacy can influence consumer behavior directly,

[27] or indirectly, [28]. Meanwhile, consumer

behaviors, according to Li, can be influenced by

three variables: motivation, ability, and opportunity

(MAO), [28]. In this scenario, integrating halal

literacy as an ability with the concept of halal

tourism in the MAO concept produces halal tourism

literacy as a novelty, with the following framework.

Below is state of the art halal tourism literacy

Fig. 1: State of the art halal tourism literacy

2.4 Measuring Halal Tourism Literacy

In the MAO concept developed by Li, knowledge

can be separated into actual knowledge and

perceived knowledge [28], applied in halal literacy

by Salehudin. Perceived literacy is measured by a

perception-based instrument, while actual literacy is

measured by a test-based instrument, [5],[28].

However, the measurement based on self-evaluation

is considered subjective and biased, whether

intentional or not. Therefore, perceived literacy

often shows higher confidence than the actual

condition (actual literacy), [5], [31].

This study recommends that a test-based

assessment of the actual literacy is used to measure

consumer literacy. Previous research has shown that

actual literacy tends to be lower than perceived

literacy, especially those related to finance, [32],

which is called overconfidence bias, [33].

Therefore, test and perception-based instruments

were used in this study to measure halal tourism

literacy most robustly. The two instruments adopt

the concept of halal literacy from Salehudin, which

is integrated with the concept of halal tourism,

[9],[26]. So that halal tourism literacy can be

proposed as a novelty. The items were evaluated by

the respondents in surveys and focus group

discussions (FGDs).

3 Methodology

The data from 170 respondents were collected using

a purposive sampling technique. They were the

Muslims who had visited Lombok Island, Indonesia,

and were aged between 17 and 65 years. The age

Al Quran and

Hadith

Religiosity

[29]

Knowledge/

Ability

[28]

Halal Literacy

[5]

Halal Tourism

[9,26]

Behavior

[30]

Halal Tourism

Literacy

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

792

Volume 20, 2023

group range was wide to cover different generations.

The data were used to validate the framework to

measure halal tourism literacy. Surveys with a test-

based instrument and a self-evaluation-based

instrument were combined with FGDs.

For the test-based question items, the answer

scores +1 if correct, -1 if it is wrong, and 0 if there

is no answer. With this scoring method, individuals

could be grouped based on their understanding of

Islamic law in the context of tourism. The ‘no

answer’ option was given to prevent respondents

from guessing the answer randomly. To test the

validity, the results were then analyzed using

confirmatory factor analysis (CFA) and the least

square weight method. Then, the final score was

weighted using a standardized loading factor. The

norm score was calculated to classify the

respondents into high, medium, and low literacy

groups. The difficulty levels of the questions were

also determined in proportions.

The second method was the perception-based

questions using Likert scales. There were eight

items to be tested. All of these items met the

Cronbach alpha pre-test. The results of the final data

collection were then analyzed using CFA using the

maximum likelihood method. Items declared valid

were then correlated with a test-based halal literacy

score to see the convergent validity of the two

instruments.

The validity can be determined by looking at the

content validity—which assesses the representation

and relevance of the instrument’s content—the

construct validity, and the convergent validity. To

validate the instrument items in this study using

LISREL 8.8, while descriptive analysis using SPSS

20.0.

4 Result and Discussion

4.1 Descriptive Statistics

Descriptive statistics determine the tendency of

answers to the questionnaire or the extent to which

the responses match the category of answer choices.

This section describes the statistical data obtained

from the respondents to show the profiles and the

relationships that exist between variables in the

study according to the perceptions of the

respondents. Data describing respondents’

conditions need to be considered additional

information to understand the study results.

2.1.1 Halal Tourism Literacy

The halal tourism literacy was measured using the

19 true and false questions. The proportion of

correct and incorrect answers was calculated for

each item to measure the difficulty. Questions with

a low level of difficulty will have a high proportion

of correct answers and a low proportion of incorrect

answers, and vice versa. The proportion of incorrect

answers can be calculated simply by subtracting the

proportion of correct answers from 100%. Items

with less than 33% POC are considered to have high

difficulty, while items with more than 66% are

considered to have low difficulty. Items with a POC

between 33% and 66% are considered having

medium difficulty items. The complete description

of the difficulty level is shown in Table 3.

Table 3. Descriptive statistics of halal tourism

literacy variables

Items

Proportion

Of Correct

Proportion

Incorrect

Proportion

Abstain

Difficulty

HL01

84,12 %

8,82 %

7,06 %

Low

HL02

69,41 %

5,29 %

25,29 %

Low

HL03

70,59 %

2,94 %

26,47 %

Low

HL04

68,24 %

10,59 %

21,18 %

Low

HL05

97,65 %

0,59 %

1,76 %

Extremely

Low

HL06

41,76 %

26,47 %

31,76 %

Moderate

HL07

9,41 %

48,24 %

42,35 %

Extremely

High

HL08

97,65 %

1,18 %

Extremely

Low

HL09

10,59 %

61,76 %

27,65 %

High

HL10

35,88 %

15,29 %

48,82 %

Moderate

HL11

24,12 %

45,29 %

30,59 %

High

HL12

38,24 %

16,47 %

45,29 %

Moderate

HL13

24,71 %

43,53 %

31,76 %

High

HL14

24,12 %

42,35 %

33,53 %

High

HL15

66,47 %

10,59 %

22,94 %

Moderate

HL16

73,53 %

2,94 %

23,53 %

Low

HL17

14,71 %

65,29 %

20,00 %

High

HL18

43,53 %

22,94 %

33,53 %

Moderate

HL19

27,06 %

51,76 %

21,18 %

High

Table 4. The levels of halal tourism literacy

Halal Tourism

Literacy

Frequency

Percent

Lower

12,94%

Middle

137

80,59%

Upper

6,47%

Total

170

100%

Source: Processed data (2022)

The results show that 137 respondents (80.59%)

belong to the medium-level category, 22

respondents (12.94%) belong to the low-level

category, and 11 respondents (6.47%) belong to the

high-level category.

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

793

Volume 20, 2023

2.1.2 Perceived Halal Tourism Literacy

The perceived halal tourism literacy is measured

using eight questions. The descriptive statistics

show the tendency of the answers to the

questionnaire or the extent to which the responses

are in line with the answer choices. This tendency is

gauged by a Likert scale from 1 (strongly disagree)

to 5 (strongly agree). The following are the statistics

results of the perceived halal tourism literacy.

Table 5. The levels of the perceived halal tourism

literacy

Perceived

Halal Tourism

Literacy

Frequency

Percent

Lower

11%

Middle

109

64%

Upper

25%

Total

170

100%

Source: Processed data (2022)

The results show that 109 respondents (64%)

belong to the middle-level category, 43

respondents (25%) belong to the high-level

category, and 18 respondents (11%) belong to the

low-level category.

4.2 Construct Validity

The subsequent analysis measures the construct

validity using the CFA procedure, where indicators

or variables are selected to form a construct. In this

selection, two criteria were used: the variable must

have a standardized loading factor (SLF) of 0.5,

and the value of |t| must be ≥1.96 (at = 0.05), [34].

4.2.1 Halal Tourism Literacy

Validity Test

The following are the results of construct analysis

of the model with confirmatory factor analysis

(CFA).

Fig. 2: The model of the halal tourism literacy

HTL1

HTL2

HTL3

HTL4

HTL5

HTL6

HTL7

HTL8

HTL9

HTL10

HTL11

HTL12

HTL13

HTL15

HTL14

HTL16

HTL17

HTL18

HTL19

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

794

Volume 20, 2023

Fig. 3: The construct model (t-values) of halal

tourism literacy

Convergent Validity Tests

According to the recommendations from Hair, the

observational variables suitable for operations on

constructs or the loading factor of the latent variable

must be > 0.5 to be deemed a good fit and the t-

value. T-value must be > 1.96 [34]. In table 6 below,

it can be seen the analysis of the construct validity

of this study

Table 6. Construct validity evaluation of the halal

tourism literacy

Code

Factor

t-Value

Result

HTL1

0.39

4.50

Valid

HTL2

0.23

2.54

Valid

HTL3

0.19

2.14

Valid

HTL4

0.26

2.92

Valid

HTL5

0.11

1.22

Not Valid

HTL6

0.38

4.31

Valid

HTL7

0.48

5.62

Valid

HTL8

0.11

1.21

Not Valid

HTL9

0.48

5.67

Valid

HTL10

0.27

3.07

Valid

HTL11

0.48

5.58

Valid

HTL12

0.43

4.96

Valid

HTL13

0.30

3.34

Valid

HTL14

0.41

4.70

Valid

HTL15

0.27

3.11

Valid

HTL16

0.25

2.95

Valid

HTL17

0.47

5.50

Valid

HTL18

0.33

3.77

Valid

HTL19

0.26

2.97

Valid

Source: Processed Data (2022)

Table 6 shows that most of the measurement items

of halal tourism literacy are accepted/valid with a t-

value showing a good match (> 1.96) at the 5%

significance level. However, HTL5 and HTL8 have

a lower t-value than 1.96, which means they are not

valid. So, those two items were removed from the

measurement model and in subsequent analysis.

The goodness of Fit Tests

The results of the goodness of fit of the halal

tourism literacy tests are as follows: Chi-Square =

230.48, df = 152, a p-value = 0.270, and RMSEA =

0.055. These results indicated a good fit to the data.

If a model produces a p-value > 0.05 and an

RMSEA < 0.08, then the model can be said to be

valid [34].

4.2.2 Perceived Halal Tourism Literacy

Validity Test

The following are the analysis results of the

perceived halal tourism literacy with confirmatory

factor analysis (CFA):

HTL2

HTL1

HTL3

HTL4

HTL5

HTL6

HTL7

HTL8

HTL9

HTL10

HTL11

HTL12

HTL13

HTL14

HTL15

HTL16

HTL17

HTL19

HTL18

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

795

Volume 20, 2023

Fig. 4: The model of perceived halal tourism

literacy

Fig. 5: The construct model (t-values) of perceived

halal tourism literacy

Convergent Validity Test

Hair maintained that, in addition to the t-value, a

good fit model must have observational variables

on constructs or latent variables with a loading

factor > 0.5. T-value must be > 1.96 [34]. The

validity of the research construct can be seen in

Table 7 below.

Table 7. The construct validity test of the perceived

halal tourism literacy

Code

Factor

t-Value

Result

HTL1

0.77

11.59

Valid

HTL2

0.75

11.07

Valid

HTL3

0.77

11.66

Valid

HTL4

0.74

10.97

Valid

HTL5

0.76

11.38

Valid

HTL6

0.79

12.06

Valid

HTL7

0.77

11.56

Valid

HTL8

0.82

12.83

Valid

Source: Processed data (2022)

Table 7 shows that all questionnaire items on the

perceived halal tourism literacy are acceptable or

valid because the t-value shows a good match

(> 1.96) at the 5% significance level.

The goodness of Fit Tests

The results of the goodness of fit of the perceived

halal tourism literacy tests are as follows: Chi-

Square = 14.10, df = 20, a p-value = 0.825, and

RMSEA = 0.000. These results indicated a good fit

to the data. If a model produces a p-value > 0.05

and an RMSEA < 0.08, then the model can be said

to be valid [34].

Correlation Analysis

The correlation value is intended to determine the

strength and direction of the relationship between

two constructs when processed in pairs. The

correlation between the two measurement scores,

that is halal tourism literacy and perceived halal

tourism literacy, can be seen in table 8 below. While

to see the significance of the relationship based on

the t-value between the pair of constructs [34].

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

796

Volume 20, 2023

Table 8. Correlation tests

Variable

Halal Tourism

Literacy

Perceived

Halal Tourism

Literacy

Halal Tourism

Literacy

Perceived

Halal Tourism

Literacy

0.482(7.126) *

Note: *) Significant at = 5%; t (0,05) = 1,96

Table 8 shows the correlation test results between

the perceived halal tourism literacy and halal

tourism literacy. It can be concluded that the two

variables have a significant positive correlation,

with a positive coefficient (r = 0.482, t = 7.126).

This indicates that the instrument has good

convergent validity and the perceived halal tourism

literacy is eligible to measure halal tourism literacy.

This finding challenges the results of previous

studies, which state that consumers tend to

overestimate their ability when their literacy is

tested using a self-assessed instrument, [5],[31].

5 Conclusion

Result of this research, contributes to the body of

knowledge by proposing indicators and

measurements for halal tourism literacy from the

perspective of tourism. This study closes previous

gaps which are relevant for foods, medicine and

finance, [5],[35]. The finding shows that the

research instruments to measure halal tourism

literacy and perceived halal tourism literacy have

good construct validity, unlike the previous

research, [5],[31], which claimed that consumers

tend to overestimate their literacy level. This study

found that Muslim tourists of all categories—low,

medium, and high literacy groups—show fairly

good accuracy in assessing themselves. A tentative

explanation of this is that almost all respondents

were well-educated.

This limitation is a direction for further

research—testing the instrument with more diverse

samples. Future research can also quantitatively test

halal tourism literacy as a predictor of Muslim

tourists’ behaviors, determine the criteria for

Muslim-friendly destinations, and explore tourists'

perceptions of risks regarding non-halal

destinations.

References:

[1] World Population Review .(2022) “Muslim

Population By Country”. Accessed on May

22th

2022.https://worldpopulationreview.com/coun

try-rankings/muslim-population-by-country

[2] StagemanHP. (2019, September 1). “Muslim

Consumer Market is Expanding: Be Aware of

the New Muslim Consumer Landscape.”

Muslim Ad Network.

https://www.muslimadnetwork.com/tag/musli

m-market/page/4/

[3] DinarStandard (2022). “State Of The Global

Islamic Economy Report 2022, available at

https://www.salaamgateway.com/specialcover

age/SGIE22 (accessed May 22th 2022)

[4] Dinarstandard (2012), “Global Muslim

lifestyle travel market 2012: landscape and

consumer need study for airlines,

destinations, hotels and resorts executive

summary”, available at

www.dinarstandard.com/travel-study/

(accessed Maret 1, 2022)

[5] Salehudin, I. (2013) ‘Halal Literacy: A

Concept Exploration and Measurement

Validation’, ASEAN Marketing Journal, 2(1).

[6] Battour, M. and Ismail, M. N. (2016) ‘Halal

tourism: Concepts, practises, challenges and

future’, Tourism Management Perspectives.

Elsevier Ltd, 19, pp. 150–154.

[7] Wilson, J. A. J. and Liu, J. (2011) ‘The

challenges of Islamic branding: Navigating

emotions and halal’, Journal of Islamic

Marketing, 2(1), pp. 28–42.

[8] Wilson, J. A. J. (2014) ‘The <I>halal</I>

phenomenon: An extension or a new

paradigm?’, Social Business, 4(3), pp. 255–

271.

[9] Boğan, E. and Sarıışık, M. (2019) ‘Halal

tourism: conceptual and practical challenges’,

Journal of Islamic Marketing, 10(1), pp. 87–

96.

[10] Huda, M. et al. (2016) ‘Al-Zarnūjī’s Concept

of Knowledge (‘Ilm)’, SAGE Open, 6(3).

[11] Disney, R. and Gathergood, J. (2013)

‘Financial literacy and consumer credit

portfolios’, Journal of Banking and Finance.

Elsevier B.V., 37(7), pp. 2246–2254.

[12] Rogers, E. M. (2003) Diffusion of innovations

5th edition, Free Press.

[13] Cunningham, J. W. et al. (2010) ‘How Will

Literacy Be Defined in the New Millenium?’,

Reading, 35(1), pp. 64–71. Available at:

http://www.jstor.org/stable/748287 .

[14] Sivaramakrishnan, S., Srivastava, M. and

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

797

Volume 20, 2023

Rastogi, A. (2017) ‘Attitudinal factors,

financial literacy, and stock market

participation’, International Journal of Bank

Marketing, 35(5), pp. 818–841.

[15] Vidgen, H. A. and Gallegos, D. (2014)

‘Defining food literacy and its components’,

Appetite. Elsevier Ltd, 76, pp. 50–59.

[16] Truman, E., Lane, D. and Elliott, C. (2017)

‘Defining food literacy: A scoping review’,

Appetite. Elsevier Ltd, 116, pp. 365–371.

[17] Chang, K. T., Huang, C. C. and Tsaur, S. H.

(2019) ‘Tourist geographic literacy and its

consequences’, Tourism Management

Perspectives. Elsevier, 29(580), pp. 131–140.

[18] Ramdas, M. and Mohamed, B. (2014)

‘Impacts of Tourism on Environmental

Attributes, Environmental Literacy and

Willingness to Pay: A Conceptual and

Theoretical Review’, Procedia - Social and

Behavioral Sciences. Elsevier B.V., 144, pp.

378–391.

[19] Wibowo, M. W. et al. (2020) ‘Halal food

credence: do the Malaysian non-Muslim

consumers hesitate?’, Journal of Islamic

Marketing.

[20] Vorzsák, M. and Guţ, C. M. (2009) ‘The place

of religious tourism in Romania’s tourist

industry’, WSEAS Transactions on Business

and Economics, 6(8), pp. 425–434.

[21] Mohsin, A., Ramli, N. and Alkhulayfi, B. A.

(2016) ‘Halal tourism: Emerging

opportunities’, Tourism Management

Perspectives, 19(2016), pp. 137–143.

[22] El-Gohary, H. (2016) ‘Halal tourism, is it

really Halal?’, Tourism Management

Perspectives. Elsevier Ltd, 19, pp. 124–130.

[23] Al-Qaradawi, Y. (2001) The Lawful and the

Prohibited in Islam. Second Edi. Cairo,

Egypt: Al-Falah Foundation For Translation,

Publication and Distribution.

[24] Khan, F. and Callanan, M. (2017) ‘The

“Halalification” of tourism’, Journal of

Islamic Marketing, 8(4), pp. 558–577.

[25] Saad, H. E. (2014) ‘Sharia-compliant hotels in

Egypt: Concept and chanllenges’, Advances in

Hospitality and Tourism Research (AHTR),

2(1), pp. 1–15.

[26] Vargas-Sánchez, A. and Moral-Moral, M.

(2019) ‘Halal tourism: state of the art’,

Tourism Review, 74(3), pp. 385–399.

[27] Hughes, J. (2007) ‘The Ability-Motivation-

Opportunity Framework for Behavior

Research in IS’, in 2007 40th Annual Hawaii

International Conference on System Sciences

(HICSS’07). IEEE, pp. 250a-250a.

[28] Li, D. et al. (2019) ‘Understanding energy-

saving behaviors in the American workplace:

A unified theory of motivation, opportunity,

and ability’, Energy Research & Social

Science, 51(June 2018), pp. 198–209.

[29] Alam, S. S., Mohd, R. and Hisham, B. (2011)

‘Is religiosity an important determinant on

Muslim consumer behaviour in Malaysia?’,

Journal of Islamic Marketing, 2(1), pp. 83–96.

[30] Gayatri, G. et al. (2005) ‘Understanding

Service Quality From The Islamic Customer

Perspective’, pp. 75–81. Available at:

http://hdl.handle.net/10072/2822.

[31] Bannier, C. E. and Schwarz, M. (2018)

‘Gender- and education-related effects of

financial literacy and confidence on financial

wealth’, Journal of Economic Psychology, 67,

pp. 66–86.

[32] Hu, S., Malevergne, Y. and Sornette, D.

(2011) ‘Investors’ Misperception: A Hidden

Source of High Markups in the Mutual Fund

Industry’, SSRN Electronic Journal.

[33] Kansal, P. and Singh, S. (2018) ‘Determinants

of overconfidence bias in Indian stock

market’, Qualitative Research in Financial

Markets, 10(4), pp. 381–394.

[34] Hair, J. F. et al. (2018) ‘Multivariate Data

Analysis’, in. Hampshire: Cengage Learning,

pp. 95–120.

[35] Antara, P. M., Musa, R. and Hassan, F. (2016)

‘Bridging Islamic Financial Literacy and

Halal Literacy: The Way Forward in Halal

Ecosystem’, Procedia Economics and

Finance. Elsevier B.V., 37(16), pp. 196–202.

[36] Izwan Harith Md. Ithnan, Ahmad Azmi

M.Ariffin, "Behavioral Intention Towards

“Halal Hotels”: Religiosity or Ethnicity?,"

WSEAS Transactions on Business and

Economics, vol. 17, pp. 58-74, 2020

[37] Christina Esti Susanti, "The Effect of Push

Motivational Factors and Pull Motivational

Factors on Tourist Loyalty Through

Satisfaction on Halal Tourists in East Java,"

WSEAS Transactions on Environment and

Development, vol. 17, pp. 510-519, 2021

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

798

Volume 20, 2023

Contribution of Individual Authors to the

Creation of a Scientific Article (Ghostwriting

Policy)

-Didy Ika Supryadi carried out the

conceptualization, methodology, project

administration, resources, visualization, writing,

and editing.

-Achmad Sudiro has implemented the

methodology, investigation, supervision, review.

-Fatchur Rohman has organized and executed data

curation, validation, investigation, review

-Sumiati Sumiati was responsible for methodology,

validation, investigation, review

All authors discussed the results and contributed to

the manuscript.

Sources of Funding for Research Presented in a

Scientific Article or Scientific Article Itself

All funding in this study came from private funding.

Conflict of Interest

The authors have no conflict of interest to declare

that is relevant to the content of this article.

Creative Commons Attribution License 4.0

(Attribution 4.0 International, CC BY 4.0)

This article is published under the terms of the

Creative Commons Attribution License 4.0

https://creativecommons.org/licenses/by/4.0/deed.en

_US

WSEAS TRANSACTIONS on BUSINESS and ECONOMICS

DOI: 10.37394/23207.2023.20.73

Didy Ika Supryadi, Achmad Sudiro,

Fatchur Rohman, Sumiati Sumiati

E-ISSN: 2224-2899

799

Volume 20, 2023