Maqasid-based consumption intelligence: an empirical model of its application to the intention of halal purchase

• DOI: https://doi.org/10.1108/IJOES-11-2021-0204
• Published date: 21 July 2022
• Date: 21 July 2022
• Pages: 402-431
• Subject Matter: Economics,Social economics
• Author: Muhammad Sholihin,Nurus Shalihin,Mega Ilhamiwati,Hendrianto Hendrianto

Maqasid-based consumption

intelligence: an empirical model of

its application to the intention of

halal purchase

Muhammad Sholihin

Department of Islamic Economics, Institut Agama Islam Negeri (IAIN) Curup,

Curup, Indonesia

Nurus Shalihin

Department of Religious Studies, UIN Imam Bonjol, Padang, Indonesia, and

Mega Ilhamiwati and Hendrianto Hendrianto

Department of Islamic Bank, Institut Agama Islam Negeri (IAIN) Curup,

Curup, Indonesia

Abstract

Purpose –This study aims to gain new insightinto how a set of maqasid-based consumption intelligence

variablesmediates exogenous variables (i.e. religiosity,Islamic university role and normative belief)and halal

purchaseintention as an endogenous variable.

Design/methodology/approach –The research model is empirically tested with a data set of 370

responses retrieved from the students of the millennialgeneration from the cross Islamic state university in

Indonesia. Data were analysed with Partial Least Square Structural Equation Modelling (PLS-SEM). The

sample sizeof this study is computed with preliminary poweranalysis.

Findings –The SEM finding revealed that two maqasid-based consumption intelligence variables had

mediated the exogenous and endogenousvariables, i.e. halal purchase intention. These variables mediating

the exogenous and endogenous variables have explained 63.5 R

2

variances in halal purchase intention.

Concerning individual impact size of cognition and motivation as a component of maqasid-based

consumption intelligence has shown medium-level effect size (f

2

) in mediating the halal purchase intention.

Interestingly, the exogenousvariable does not directly affect halal purchase intentionbut must be mediated

with maqasid-based consumption intelligence variables. However, before including variables of maqasid-

based consumptionintelligence, the R

2

was relativelysmall. It is just 30.4% in R

2

that explainsthe variance of

halal purchaseintention.

Research limitations/implications –This study explores maqasid-based consumption intelligence

as a relatively new model to explain the variable halal purchase intention. Therefore, it takes many

types of exogenous variables to test how relevant maqasid-based consum ption intelligence variables

can define endogenous variables. Notwithstanding, this study does not do that because it only limits

three exogenous variables (i.e. religiosity, Islamic university role and normative belief). Therefore, in

further research, these limitations seem to be perfected by other scholars concerned about halal

purchase intention.

Practical implications –The findings ofthis study allow Islamic universities to mainstreamhalal issues

as a subject of learning, especially concerning consumption ethics. In addition, the empirical results of this

This research received no specific grant from any funding agency in the public, commercial or not-

for-profit sectors.

IJOES

39,2

402

Received8 November 2021

Revised31 January 2022

17May 2022

24June 2022

Accepted29 June 2022

InternationalJournal of Ethics and

Systems

Vol.39 No. 2, 2023

pp. 402-431

© Emerald Publishing Limited

2514-9369

DOI 10.1108/IJOES-11-2021-0204

The current issue and full text archive of this journal is available on Emerald Insight at:

https://www.emerald.com/insight/2514-9369.htm

study encourage the industryto pay attention to the essential components in determining the halalquality of

the productsoffered because the millennial generation is now very aware of the importance of halalproducts.

Originality/value –This study contributes to the existing literature on halal purchase intention by

testing maqasid-based consumption intelligence variables as mediators. Moreover, this is a pioneer study

to consider and construct maqasid-based consumption intelligence as a model that explains halal

purchase intention.

Keywords Consumption intelligence, Halal purchase, Intention, Islamic consumption,

Maqasid shariah, Maqasid-based consumption intelligence

Paper type Research paper

1. Introduction

Purchase behaviours towards halal products are complex in nature. These are generally

based on economic-based both rationality and religiosity. Economic rationality is usually

based on instrumental considerations –whether consuming the halal product is applicable

and can bring satisfaction (Fusfeld, 1996). Religious rationality encourages individuals

to know the normative rules about what is lawful and unlawful (Bukhari et al.,

2020;Mutmainah,2018;Riaz Fathima, 2017;Yunus et al., 2014). In this regard, the two

concepts (i.e. religion-based and instrumental-economic rationality) are generally used by

Muslim economists to understand“halal purchase intention”at the individual level.

There are a set of studies on halal intentionpurchase and can be categorized into several

issues: firstly, studies that examine halal purchase intention related to consumption, where

religious accessories such as halal labels (halalification of food) are highly considered by

consumers (Jia and Chaozhi,2021;Pradana et al.,2019;Vizano et al., 2021;Yunus et al.,2014).

Generally, Muslims pay excellent attention to the presence of a halal label on a product (Jia

and Chaozhi, 2021). In addition, the level of religiosityis identified as a determinant factor of

halal purchase intention among Muslims (Nurhayati and Hendar, 2020). Secondly, a study

related to the issue of halal purchase intention within the framework of planned behaviour

theory (Pradana et al.,2019;Shah Alam and Mohamed Sayuti,2011;Vizano et al.,2021;

Wibowo et al.,2020). It was identified that halal intentions are influenced by a set of

variables, i.e. attitude,subjective norms and perceived behaviouralcontrol variables (Vizano

et al.,2021). Thirdly, a study based on the assumption that halal purchase intention is not

only formed by psychological awareness but is also supported by individual intelligence in

understanding religious, moral and ethical values related to consumption. In this regard,

Jaini et al. (2019) assume that purchasing behaviour is determined by the relationship

between feelings of personalobligation and individual anticipation.

The study of Jaini et al. (2019) implicitly shows that the level of individual intelligence

determines buying behaviour(including halal purchases). Whether formed through feelings

of obligation, i.e. awareness of responsibility towards other entities, and personal

anticipation, individuals always have a mechanism for calculating the consequences of

choices (Jaini et al.,2019). This aligns with socialand transcendental intelligence (normative

intelligence), inherent in faith and religious individuals. However, Jaini et al. (2019) assume

that individual consumption intelligence is shaped by economic rationality alone, but

religious intelligence also determines purchase behaviour among religious people. More

specifically, the Islamic tradition’s maqasid shariah (Islamic objective) doctrine requires

Muslims to prioritize benefits in various aspects of life (Amin,2017;Kamali, 1999;Soediro

and Meutia, 2018). Muslimsare ideally consistent in considering good things (thoyyiban)and

halal consumption, maximized in bringing benefit(Harahap and Azmi, 2019). Such

considerations reflect maqasid shariah-based consumption intelligence among Muslims.

Maqasid-based

consumption

intelligence

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