This paper will organized as follows: first, theoretical framework from previous Muslim consumers’ religious behavior literatures. Second, the structural equation modeling used in this study
and the hypothesized model. Third, the methodology, data sources and model estimations. Fourth, summaries and discussions of the results.
2. Theoretical Framework
2.1. Muslim Consumers’ Religious Behavior
Based on Tawhidy String Relations TSR methodology Choudhury, 2006, social relationship’s theme in Islam is related to the main message in the holy Qur’an that is the oneness of
Allah. The knowledge inside Al Qur’an is believed as an absolute truth that concludes all human needs as a comprehensive guidelines. Al Qur’an is implemented by the Prophet Muhammad in his
daily life. In Islam, the Prophet Muhammad behavior is recorded in Hadith as the second knowledge of Islam. The holy Qur’an and Hadith are continuously generated into world’s system which occurs
into the life of human being’s through learning process called shuratic process. Shuratic process shows an interactive, integrative and evolutionary learning process that interrelated with Islamic law
in the world system and tends to be consultative and dynamic process that will go on until hereafter Harahap, 2008. So it is clear that Islam as a way of life always relates world with hereafter life.
Religious behavior is someone’s attitudes toward his religion in general, not only toward one aspect, but also toward his intensity and his way to become a religious person Magill, 1993:20.
Islam as a way of live is a human effort to achieve welfare in his her life and hereafter. Allah already gave guidances through His messengers that include everything humans need in order to
obtain their welfare in accordance to aqidah faith, akhlak manner and sharia Islamic law. Aqidah and akhlak are constant and not changing from time to time. Meanwhile, sharia is always
changing accordance with the people needs and civilization which appropriate in every different messengers period of time. Sharia in Islamic teaching emphasizes on ibadat worshiping God and
muamalat human interaction with a good and proper way by understanding its etiquette and implement it in everyday life in order to be a good Muslim Ibadat emphasizes on Islamic provisions
and procedures of human interaction with God hablumminallah relationship with Allah. Meanwhile, muamalat emphasizes on Islamic provisions and procedures of human interaction with
others hablumminannas relationship among human beings Antonio, 2006: 39.
Thus, the dimensions of Muslim religiosity based on Islamic of teaching is measured from one’s belief iman or faith and rituals ibadah or worship aspects which reflects a good or a
praiseworthy behavior akhlakul karimah of a Muslim. Based on the criteria which are expected to be owned by a good Muslim, the proposed theory of Muslim Consumers’ Religious Behavior
MCRB are developed from two constructs, those are hablumminallah behavior having a good relationship with God and hablumminannas behavior having a good Islamic personality with
others. These two dimensions within the MCRB constructs are in accordance with the two mainly Islamic law resources, the Qur’an and Hadith.
The concept of hablumminallah behavior is precisely about Muslim religious behavior which formed from cognition, affection and conation behavior in Faith and Worship aspects of a Muslim in
his relationship with God, which clearly written in the two Islamic foundations, the six Pillars of Iman Faith and the five Pillars of Islam Worship. While hablumminannas behavior is essentially
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about the fact of nature of human life, human personality, habit, event, and causes which are related to human relationship with himself, others and natural surroundings Mansoer, 2008; Hidayat, 2009;
Husaini 2013; Aisyah, 2014, 2015, 2016 a.
This research is limited to only analyzing the consumers’ hablumminannas behavior measurement within the third order CFA of MCRB model. While hablumminallah behavior had been
analyzed in the previous research Aisyah, 2016 b, and the complete measurement of the third order CFA of MCRB model will be analyzed in a further research next year.
2.2.
Hablumminannas Behavior
In Islamic perspective, relationship among human being is as important as human relationship with God. Islam as religion was instructed that one of his important of teaching is faith.
The faith will strengthen spirituality as filter for human morality. Connecting to Allah is as the evidence of humans faith hablumminallah, and if the faith application by each person in his life
and society as principle of brotherhood, the brotherhood is as source of peace and harmony hablumminannas Pulungan, 2002.
In Islam, the main purpose of the creation of human beings is to worship Allah. The implementation of worship shows that akhlaq ethics between human and Allah has existed. To
complete the formation process of the akhlaq, human should improve their relationships with other human hablumminannas and the environment. Therefore, they are advised to stay away from any
behavior and actions that against the Islamic values of ethics akhlaq Rameli et.al, 2014.
Many people assume that tasawuf Sufism mystical activity is confined to prayer, fasting, or worship rituals only, while the social activities is ignored. This assumption of course is not true,
because social activities is also important to the worship. In fact, sometimes a Muslim who ignores his social activities, his rituals become meaningless. As stated in the Quran: Al-Ma’un, 1-4: “Have
you seen the one who denies the Recompense? For that is the one who drives away the orphan. And does not encourage the feeding of the poor. So woe to those who pray”. This illustrates that a
Muslim who diligently pray but did not care to people who need help, weak or pauper, or do not have good social awareness through interaction with others, his prayer will only harm him Rouf,
2010.
Also narrated in a hadith in which there is a woman who diligently pray at night and diligent fasting during the day but once the Apostle says that she will go to hell. Of course the Prophet’s
friends wonder and ask why, the Prophet replied, She is in hell because she was always hurt her neighbor with her tongue narrated by Ahmad and Al-Hakim from Abu Hurairah. Based on the
hadith appears as if praying and fasting made the woman becomes meaningless because she is often hurt her neighbor with her unkind words. Thus, in Islam, social relationships is very important
position and highly prized Rouf, 2010.
The concept of hablumminannas is essentially about the fact of nature of human life personality, habit, event, and ikhwal causes which always been related to ilahiyah concept
Hidayat, 2009: 3. The purpose of the implementation of religion teaching is based on ilahiyah the relationship between human being with his God hablumminallah concept. This ilahiyah concept is
also translated into prophetic and universe concept which are related to human relationship with himself and others, namely hablumminannas Husaini, 2013:19.
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In this research, hablumminannas behavior is measured by three dimensions, those are Islamic personality towards oneself, fellow human beings and natural surroundings. Islamic
personality toward oneself is measured from one’s honesty, discipline, and diligence behavior. Honesty shows from one’s courage to admit mistakes, e.g. return something that is not hisher
belonging, be frankly and sincere with others. Discipline shows from one’s consistency on doing good habits in daily life, e.g. always coming on time to school or workplace, always wake up early in
the morning, or always utilize his spare time by doing good thing. Meanwhile, diligence behavior shows from one’s constant effort to accomplish all things that are undertaken, not easily give up
when facing difficulties, try to do everything in maximum effort, not easily self-satisfied or continue to improve hisher achievement by working hard Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a.
Islamic personality toward fellow human being is measured from one’s generosity, willing to cooperate, tolerant, caring, and respecting others. Generosity shows from one’s willingness to help
people in need in the form of material, e.g. donated funds for the mosque, for broken bridge or road, for poor people or natural disasters victims. Willing to cooperate shows from one’s willingness to
join the community services, nightly petrol or participate on social event. Tolerant shows from one’s willingness to help others from different ethnics or religion, willing to get involve in social activities
held by them, willing to attend their funerals or respects their worship activities. Caring shows from one’s concern for others, e.g. one’s willingness to looking after those who unable to take care for
themselves, especially sick and elderly people. Respecting others shows from one’s reluctance to disturb others, e.g. reluctance to dispose garbage offhand or willing to clean up the jammed ditch to
prevent flooded road, etc. Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a.
Islamic personality toward natural surroundings is measured from one’s concern for nature and one’s effort to preserve natural surroundings. Concern for nature shows from one’s willingness
to treat plants and animals well, e.g. feed a hungry cat, watering the plant, and having a view point that a human being does not have rights to exploit the nature. Meanwhile effort to preserve natural
surroundings is measured from one’s willingness to save water and electricity, saving fuel or energy by look after his vehicle, and prevent pollution by using bicycle or public transportation and
recycling trashes Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a. 3. Research Framework
3.1.
Structural Equation Model
There are two basic types of factor analysis, exploratory factor analysis EFA and confirmatory factor analysis CFA Byrne, 2010. For the purposes of this research only CFA was
considered. Confirmatory factor analysis is used when the researcher has theoretical knowledge of the underlying latent variable structure The researcher postulates relations between the observed
measures and the underlying factors a priori and then tests the hypothesized structure statistically. A priori specification of the CFA model allows the specific items measures to load on their own
postulated factors, but restricts their loadings on the remaining constructs to zero. The model is evaluated by statistical means to determine the goodness-of-fit to the sample data Byrne, 2010;
Schivinski, 2013. The EFA was used only for data quality test by using KMO and Bartlett’s test and anti-image correlation test.
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First-order Factors Second-order Factors
Third-order Factor
Figure 1. Conceptual framework of Musim Consumers’ Religious Behavior model Following the Muslim Consumers’ Religious Behavior MCRB framework introduced in this
research is formed from the two factors, hablumminallah behavior and hablumminannas behavior, which operated as independent variables; each could be considered to be one level, or one
unidirectional arrow, away from the observed variables. Such factors are termed first-order factors.
For the Second-order factors, although the model schematically has essentially the same with the first-order factors, it differs in a higher order of Muslim Consumers’ Religious Behavior
MCRB factors which is hypothesized as accounting for or explaining all variance and covariance related to the first and second-order factors. As such, Muslim Consumers Religious Behavior then is
termed the third-order factors in Figure 1. To determine whether a third-order factor represents the most appropriate factorial structure of Muslim Consumers Religious Behavior it was necessary to
specify the model and empirically confirm its goodness-of-fit.
3.2. The Hypothesized Model
