Consumer behaviour in Aceh
 |
| Tower of Baiturrahman mosque ; Banda Aceh |
The
present paper attempts to shed some light on the Islamic view of consumption.
Muslims
are a sizeable majority in many countries which constitute a major part of
global consumers. Yet, marketers have limited understanding of Muslim consumers
and their consumption pattern. Typically, consumption has two sides; one is
constructive side, while the other one is destructive (Godazgar, 2007). It is useful
because it provides comfort, leisure and pleasure, and solves need related
problems. On the other hand, in its destructive sense consumption allures
extravagance, wastage and luxury, and sometimes even moral corruption (Wilk,
2004). Global trend of consumerism and Epicureanism play a great role in this
regard in alluring and shaping conventional consumption pattern. In general,
Epicureanism and global consumerism both provoke hedonism since it declares
pleasure to be the sole intrinsic good and believe that absence of pain is the
greatest pleasure. However, an Islamic consumer spends to meet dharuriyah
(necessities), hajiyah (conveniences) and tahsaniyah (refinements). Unfortunately
many Muslims of the present day are, in most cases, not abiding by the Shariah injunctions.
As such, it is the utmost necessity to identify the root causes. An Islamic
consumer distinctively differs from the conventional consumer based on the adherence
to the dictates of the Shariah (Islamic ethical codes of conducts for living)
(Quoquab and Rahman, 2010). A consumer can be considered as an Islamic consumer
(or Muslim consumer) who follows the Shariah principles, whereas, a
conventional consumer is a person who has little or no obligation as such. Even
a Muslim consumer may not take extra care to shape his/her consumption in the
light of the Shariah injunctions for either lacking of the aware of the
existence of such injunctions or because of paying a little attention to the importance
of following them (Abd Rahman, 2010). These may engender serious social maladies
such as extravagance, wasteful expenditure, no attention to the needy and so
on. Indeed the research related to
consumer behavior is at its matured stage. However, the role of religion in
consumer research is not fully acknowledged yet (Essoo and Dibb, 2004).
Consumption
fulfils larger aspects of purposes which includes basic needs and/or modified
desire fulfilment, status acquisition and identity formation, social class
identification and the like (Pink, 2009). Pink (2009, p. ix) has described the
notion of mass consumption as “the availability and affordability of a broad
spectrum of differentiated and ever-changing
commodities far exceeding the consumers’ basic needs both in substance
and in variety”. Typically,
consumption has two
sides; one is constructive side,
while the other one is destructive (Godazgar, 2007). It is useful because it
provides comfort, leisure and pleasure, fulfils the human needs, and solves
need related problems. On the other hand, in its destructive sense consumption
allures extravagance, wastage and
luxury, and sometimes
even moral corruption (Wilk,
2004). Additionally, some researchers have made a clear distinction between
‘traditional consumerism’ and ‘modern consumerism’ (Ahmed, 1992; Campbell
,1994; Turner, 1991). According to this school of thought, the traditional
consumption is not only useful, but also essential since it fulfills the human
needs, holds ‘satisfaction-seeking’ orientation, and
derived from utilitarianism. Indeed it
is very much compatible with
any religious faith (Campbell, 1994). Conversely, the nation of modern
consumption is originated from hedonism and thus, holds ‘pleasure-seeking’
orientation. In his paper Consuming Goods and the Good of Consuming, Campbell
(1994) has stated that the traditional consumerism focuses to fulfill the fixed
needs whereas, the modern consumerism focuses on endless wants and can be the
source of vices such as greed, pride, arrogance, jealousy and materialism
obsession.
Lifestyles
which is supported by the Globalization and technology already changed the
mindset of the people about consumption issues, especially those living in
urban areas, it is because they are directly affected by the information and
technology. The development of lifestyle now like fast food (fast food), hang
out at posh cafes, use of branded accessories and spending time in the mall
have become part of people's lifestyles. This lifestyle is called consumptive
lifestyle, this condition has almost affected all people and generations in
society, one of them is the students.
Consumptive
behavior is a behavior which has no rational considerations, means that people use goods not because they
need it, but because of their desires for its brands.
Consumptive
behavior that occurred on the students not a rare phenomenon in our society anymore, however we
find it commonly everyday.
especially
in big cities, like Banda Aceh. which development and growth of shopping center
and posh cafes in the city creates a culture of consumption among students, so
that hedonism lifestyle continue to be hunted for the satisfaction and mere
pleasure.
Consumptive
lifestyle that struck the student very concerned, because commonly most student
has not job and sufficient income to behave consumptive. even was only their
income sourced from their parents. although there was only some students who
has incomes from his own efforts yet.
According
to islamic perceptions about consumptive behavior has negative impact in the
muslim which consumptive lifestyle that is wasteful or lavishly. In Islam
wasteful synonymous with lust, and those who follow lusts are called hizbuz
Satan (devil soldiers) which is described in Surah al-Isra 'ayat 26-27. and
then As mentioned before, the notion of consumption can be viewed from two
perspectives; ‘basic need fulfilment with satisfaction-seeking orientation’ and
‘pleasure-seeking orientation with gratifying desires and wants by possessing
lavish, excessive and unnecessary goods and services’ (Godazgar,2007). Godazgar
(2007) has attributed the later approach as consumerism. Based on this
categorization and explanation, the former approach falls under all religious
boundaries, whereas, the second form of consumption contradicts with many
religious teachings. Indeed Islam suggests its followers to acquire the
necessary materials for living, to find one’s comfort and to be engaged in work
so that he/she can earn money (Ali and Al-Owaihan, 2008; Al- Ghazali, 1978).
However, in Islam, too much indulgence in the worldly possession is considered
as a great vice and source of many social and moral problems (Abd Rahman, 2010;
Quasem, 1975). As such, it is stated in the holy Quran2 that: “O ye who
believe! make not unlawful the good things which Allah hath made lawful
for you, but commit no excess; for Allah loveth not those given to excess”
(Al-Quran, 5:87). To emphasize in this matter, the Prophet Mohammad (saw3)
advised: “Leave the world to the worldly addicted man. He who takes from the
world in excess of what is necessary for him, takes the path of destruction
without his knowledge” (Muttaqi 1981, p, 181).
It
is believed that, love for excessive wealth can destroy one’s life and may
cause the destruction to people’s morality
(Ghazanfar and Islahi, 1998). Furthermore, too much
materialism may engender other vices like hostility, greed, pride and so on
(Abd Rahman, 2010). By considering the negative aspect of too much worldliness
and materialism Islam teaches its followers to avoid excessive consumption and
materialistic orientation. In this respect, the Prophet Muhammad (saw) stated
that: “As two hungry tigers cause harm to the goats by entering their fold, so
also love of riches and greed for power and for name and fame make destruction
by entering into the religion of a Muslim” (Quoted in
Al-Ghazali, 1978, p. 212). All
monotheist religions (e.g.,
Islam, Christianity, and Judaism) believe in the life of hereafter.
Muslims view this world as a temporary platform and considers the hereafter
life as eternal. Therefore, it is crucial to satisfy Allah (SWT4) in all
respect even in consumption. Islamic code of conducts encompasses every
aspect of human
life including personal
life, family, occupation, social relations and the like. As such, a
Muslim consumer should and needed to be abiding by the Shariah injunctions in
regard to consumption pattern and behavior.
Indeed,
the Islamic code of ethics positively influences every aspect of a Muslim’s
life. Islamic ethics guide its followers to live morally and help them to
understand what is good and what is bad. In respect to consumption, Islam
teaches its believers to maintain a medium path, i.e., neither to be a miser
nor to be an extravagant. Furthermore, it is very important to abide by the
Shariah principles and therefore, it is crucial to consume the
halal (permitted) things
and to avoid which is haram5
(prohibited). Moreover, it is important to spend to please Allah SWT to get
divine reward in this life as well as in the hereafter. However, it is believed
that following these dictates depends on one’s level of iman.
Reference:
QuoQuab,
F. N.L. Abdullah., & M. Ahmad. 2015. Epicureanism and Global Consumerism in
Shaping Muslim Buyers’ Consumption Pattern: An Islamic Perspective. International Journal of Innovation and
Business Strategy. Vol 3. http://www.ibs.utm.my/ijibs/attachments/article/49/IJIBS_03_05.pdf.
Ichsan,
Muhammad. 2015. Gaya Hidup Hedonisme Melanda Remaja Aceh. Melalui < https://www.harianaceh.co.id/2015/12/23/>
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