EXPLORING THE HABLUMMINANNAS IN MUSLIM CONSUMERS’ RELIGIOUS BEHAVIOR
Muniaty Aisyah Faculty of Economics and Business
State Islamic University UIN Syarif Hidayatullah Jakarta, Indonesia muniaty.aisyahuinjkt.ac.id
Abstract
This research is intended to explore the hablumminannas relationship among human beings in Muslim Consumers’ Religious Behavior MCRB model. Different with other previous researches
about Muslim religiosity that mostly apply a one-to-one measurement of Christian or western terminologies, this study applies an Islamic concept which derived from the Quran and Hadith. 378
data sets were analyzed by using structural equation modeling. The finding shows that consumers have high levels of hablumminannas behavior and the development measurement of the MCRB’s
constructs proved to be valid and reached a goodness-of-fit model. By analyzing the MCRB allowing marketers to plan a suitable marketing strategy in Muslim marketplaces. This research is limited to
only exploring the hablumminannas behavior as the continuity of previous research of hablumminallah relationship with Allah measurement within the third-order CFA of MCRB model,
while the complete measurement will be analyzed in a further research. Keywords: hablumminannas, Muslim, religious, consumer behavior
1. Introduction
Religion as one of particular form of sub culture gives identification of its member that influences their behavior including their preferences and purchase decisions Essoo and Dibb, 2004.
Religious affiliation, commitment to religious beliefs and practices influence consumer behavior Delener, 1990. Muslims have strict religious guidelines with regard to consumption and use. God
commands Muslims to consume only things that are halal religiously permissible and good Quran 23:51. Halal products are those that are shariah Islamic law compliant, i.e. do not involve the use
of haram prohibited ingredients, exploitation of labor or environment, and are not harmful or intended to harm Omar et.al, 2012. As a country with the largest Muslim population in the world,
Indonesian law also requires halal products intended for consumption, use, or wear to be in accordance with Islamic law Rangkuti and Wright, 2013. Since religiosity is viewed as the degree
to which beliefs in specific religious values and ideals are held and practiced by an individual that also affect buying consumption pattern in so many ways Delener, 1990, it is important for
marketers to analyze the Muslim consumers‘ religious behavior in targeted Muslim market such as in Indonesia.
Glock defined five core dimensions of religion constituting a general frame of reference for empirical research: the intellectual, the ideological, the ritualistic, the experiential, and the
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consequential dimension Stark and Glock, 1968. Glock’s five-dimensional model of religiosity is
the most established one in the sociology of religion, even though there remains scientific controversy concerning empirical evidence for his model of religiosity Huber and Huber, 2012.
Several studies have been carried about Muslim religiosity, however the studies are often simply
translated from western or Christian religiosity into Islamic terminology. The following example is that of an item taken from an international study which is used as an indicator for Islamic belief
based on Stark and Glock’s 1968 model of religiosity Hassan 2008: “Only those who believe in the Prophet Mohammad can go to heaven”. The original wording of the item developed by Glock to
measure Christian religious belief is as follows: “Belief in Jesus Christ as Savior is absolutely necessary for salvation”. However, unlike Jesus, Mohammad has no divine status. He is seen as a
role model for Muslims rather than as somebody to be believed in. In short, a simple translation of indicators from the respective items of other religions can lead to measurement problems and to false
interpretations of results. El-Menouar and Stiftung, 2014.
Thus, this research proposes a new model of Muslim consumers’ religious behavior that is derived from the Holy Quran and Hadith as the two main sources of Islamic of teaching. A good
behavior of a Muslim shows from the level of his her engagement behavior in daily life which is related to his her belief iman or faith and his her rituals ibadah or worship Mansoer, 2008;
Aisyah, 2014, 2015, 2016 a, 2016 b. In Majmu’ Fatawa Ibnu Taimiyah book, volume 10: 658 also explains that akhlaqul karimah praiseworthy behavior of a Muslim will be built based on his her
relationship framework as human being with Allah hablumminallah which is related to his her obligation to implement Allah’s commands, and his her relationship framework among human being
hablumminannas which is related to his her obligation to fulfill other human being rights, whether Muslim or non-Muslim. This two frameworks describe as a good or an obedient Muslim criteria
Wibowo, 2010.
As continuity of previous research of hablumminallah relationship with Allah measurement within the third-order CFA of MCRB model Aisyah, 2016 b, this research is limited to only
exploring the hablumminannas behavior. The measurement of Muslim religiosity needs to address the hablumminannas context. The context of hablumminannas is precisely about everything in the
world and hereafter which essentially about the fact of nature of human life personality, habit, event, and causes which always been related to the purpose of the implementation of religion teaching
Hidayat, 2009:3. It is already explained before that the dimensions of Islamic teaching is about belief iman or faith and rituals ibadah or worship aspects which reflects a praiseworthy behavior
akhlakul karimah of a Muslim. A Muslim who has strong faith, will be obedient in carrying out his her worship rituals activities. A Muslim who is obedient in his her worship, will become a
praiseworthy person. A praiseworthy Muslim will have good relationships with himself, other human being and natural surroundings. Thus, the hablumminannas behavior is an ethical behavior which is
internalized with Islamic values and embodied into humans’ daily life habit Mansoer, 2008; Aisyah, 2014, 2015, 2016 a.
This research will establish whether: 1. Muslim consumers have high level of hablumminannas behavior.
2. It is possible to validate the Muslim consumers’ religious behavior measurement model by using a third-order factorial validity.
3. It is possible that the third-order CFA model of Muslim consumers’ religious behavior reach a goodness-of-fit model.
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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
