Siska Oktaviani Putri¹, Suci Dwy Qur Rotaain Nina², Lisa Aprilia Renata³, Astika Sri Mulyani⁴, Faridatul Hanum⁵, Maliichatuzzahroh⁶*, Taufiq Kurniawan⁷

Universitas Negeri Surabaya, Indonesia

Abstrak

Konsumsi adalah aspek fundamental yang dilakukan manusia untuk bertahan hidup, namun ekonomi islam memandang konsumsi bukan hanya upaya untuk memenuhi kebutuhan hidup tapi juga ibadah kepada Tuhan Yang Maha Esa. Islam memandang konsumsi sebagai sarana untuk memenuhi kebutuhan secara seimbang dan mewujudkan kesejahteraan umat sesuai dengan prinsip syariah. Artikel ini bertujuan memberikan pemahaman mendalam mengenai konsep konsumsi dalam Islam berdasarkan tafsir ayat Al-Qur’an dan hadits Nabi. Penelitian ini menggunakan studi pustaka dengan menelaah Al-Qur’an, kitab tafsir, hadits, serta literatur ilmiah yang relevan. Hasil yang didapat dari kajian ini menunjukkan bahwa Islam menekankan prinsip kehalalan, keseimbangan (wasathiyah), kesederhanaan, dan kemanfaatan dalam konsumsi, serta melarang perilaku israf dan tabdzir. Konsep konsumsi juga berkaitan erat dengan maqasid syariah sebagai upaya menjaga kemaslahatan individu dan masyarakat. Pemahaman ini diharapkan mampu membentuk pola konsumsi yang etis, bertanggung jawab, dan berorientasi pada kesejahteraan umat.

Kata kunci: Hadits; Konsumsi; Maqashid Syariah; Tafsir.

Abstract

Consumption is a fundamental aspect of life for human survival, however, in Islamic economics, consumption is not merely an effort to fulfill needs but also constitutes an act of worship to God Almighty. Islam views consumption as a means of meeting needs in a balanced manner and realizing societal welfare in accordance with Sharia principles. This article's purpose is to provide an in-depth understanding of the concept of consumption in Islam based on Qur’anic exegesis and the hadiths. The research employs a library research method by examining the Qur’an, classical and contemporary tafsir works, hadith collections, and relevant scholarly literature. The findings indicate that Islam emphasizes the principles of permissibility (halal), balance (wasathiyah), moderation, and utility in consumption, while prohibiting excessive behavior and wastefulness. Furthermore, the concept of consumption is closely related to the objectives of sharia (maqasid al-shariah) in preserving individual and social well-being. This understanding is expected to shape ethical, responsible, and welfare-oriented consumption patterns.

Keywords: Consumption; Hadith; Maqashid Sharia; Tafsir.

JoSES: Journal of Sharia Economics Scholar, Volume 4, Nomor 1, March 2026, P. 1-11, Licenced by CC BY-SA 4.0, DOI: https://doi.org/10.5281/zenodo.18793869

INTRODUCTION

Consumption activities in Islam are basically understood not only as the fulfillment of physical needs, but also as a reflection of faith that has an effect on the formation of a Muslim's personality, including lifestyle and taste preferences (Syaparuddin, 2021). Islam itself has provided a clear legal foundation through the Qur'an and Hadith as a guide so that the principles of Justice, trust, and benefit are maintained in consumption practices. However, the reality that appears in society shows that there is a distance between these normative values and practices in the field. Globalization and strong digital culture are slowly pushing people to put aside the blessing dimension, so that consumption patterns are more often based on trends and momentary desires than on considerations of spiritual values.

Consuming something with the aim of maintaining or increasing stamina to be more optimal in worshiping Allah can make the consumption activity worth worship. This is because an act will be worth worship when accompanied by the intention to get closer to Allah (Syaparuddin, 2021). Even so, a good theoretical basis turns out that there are still many people who are confused about how to practice this consumption etiquette for real. The studies that exist are mostly only discussed sociologically, but very rarely anyone directly dissects the original text as in the Kitabul Jami’ by Ibn Hajar (Al-‘Asqalani, 852/2021) . In fact, in the book there are many details about the manners of consumption so as not to overdo the lifestyle in the present era.

The limitations of the existing studies open up important space to place the Naqli proposition not only as a complement to the theory, but as the main analytical knife in determining the limits of consumption. Although discussions about the ethics of consumption are already quite numerous, approaches that actually depart from religious texts are still relatively rare. Therefore, this study tries to fill this void by linking the Prophet's consumption ethics with contemporary economic realities. The uniqueness of this study lies in the effort to unite the interpretation of verses about consumption with practical hadiths in Kitabul Jami’, so as to provide a more applicable perspective in responding to people's spending patterns in the digital era that often tend to be excessive.

This study aims to examine in more depth the basics of the Qur'an and Hadith related to the practice of daily consumption. The discussion does not only stop at normative aspects, but is directed to how the value of Tawheed can be internalized in consumption attitudes, including cultivating simplicity and controlling the behavior of israf that often appears in modern life. In addition, this study also emphasizes the importance of building karo’ attitude as a foundation in making consumption decisions. With this approach, consumption activities are expected not solely oriented to the fulfillment of material needs, but are able to deliver individuals to the achievement of falah which includes a balance between spiritual well-being and inner peace.

RESEARCH METHODS

This study applies a qualitative approach through the method of library research with an emphasis on in-depth study of the text and interpretation of primary sources, namely the Qur'an and Hadith, as well as secondary sources in the form of contemporary scientific literature that discusses halal and haram consumption. The qualitative approach was chosen because it allows researchers to explore the meaning, normative value, and context contained in religious texts in depth, as well as understand how Indonesian ulama and mufassir interpret verses and Hadith about consumption within the framework of Islamic ethics and law. The secondary sources used are relevant and indexed Indonesian-language scientific journal articles, especially those that discuss the concept of the blessing of eating food that is guaranteed halal according to the Qur'an and sunnah, as well as thematic tafsir studies on consumption (Permana & Bandiyah, 2021).

Data collection was carried out through the identification and selection of al-Qur'an and Hadith texts directly related to consumption, followed by browsing journal articles that review the concepts of halal, thayyib, and haram in the context of consumption (Syaifullah et al., 2025). The main instrument in collecting data is written documents, both religious texts and scientific articles obtained from the database of Indonesian journals. The collected data are systematically recorded based on the main theme of the study, thus facilitating the analysis process. The researchers also mapped the content of journal articles to adjust the literature findings to the context of tafsir and Hadith that became the focus of research.

The data processing process in this study was carried out through content analysis technique and thematic tafsir analysis, with the aim of outlining the meaning and implications of verses and hadiths related to consumption, then associate it with contemporary mufassir thoughts that are reviewed in selected journal literature. The research stages include the formulation of research problems and objectives, the establishment of literature inclusion criteria, the search and filtering of sources, the extraction of thematic data from academic texts and literature, to the interpretative analysis presented in a narrative manner. This approach allows researchers to produce a comprehensive understanding of the interpretation of the Qur'an and hadith about consumption in a contextual Islamic perspective and relevant to the dynamics of the present.

RESULTS AND DISCUSSION

The meaning and purpose of consumption in Islam

Etymologically, consumption comes from the word consumptie or can be interpreted as an attempt to use or spend the use value of a good. Self-consumption is the activity that a person performs to obtain the maximum utility of a good (Furqon, 2018). According to the great Imam al-Ghazali, consuming something must be oriented to Allah SWT. not only personal satisfaction so that in the context of Islamic economics consumption is not only to meet needs but also efforts to obtain welfare or maslahah. The concept of maslahah itself is related to needs while satisfaction is related to desires. Islam teaches its people to always prioritize needs over desires because maslahah maps consumer principles in terms of needs and priorities (dharuriyyah) rather than satisfaction or utility (Fadllan & Lailatul Maufiroh, 2024).

The Qur'an explains that consumption is an essential activity for all living beings as well as a form of obedience to God Almighty as said by Allah SWT. in the Qur'an:

يٰۤاَیُّهَا النَّاسُ كُلُوْا مِمَّا فِی الْاَرْضِ حَلٰلًا طَیِّبًا ۖؗ وَّلَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ ؕ اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِیْنٌ

"O people, eat of what is in the earth that is lawful and good, and do not follow in the footsteps of Satan.” (Q.S. al-Baqarah: 168)

Through the verse, it is obtained that Allah gives the abundance of the world to be used by humans (Furqon, 2018), even so humans should not be greedy and cause harm to their surroundings because something excessive is not favored by Allah. Man is encouraged to use his wealth wisely, but should not squander nor miserly because excessive nature is basically a satanic habit (Anshori et al., 2023).

The purpose of consumption behavior other than to meet needs is to achieve well-being. There are three types of needs that must be met by individuals, namely the needs of dharuriyah, hajiyyah, and tahsiniyyah which are measured based on their priority scale. Dharuriyyah or primary needs are needs that must be prioritized because if they are not met, a person's life will be damaged, hajiyyah or secondary needs themselves are needs that are not mandatory but their existence will greatly help the individual's life, while tahsiniyyah or tertiary needs are complements that are more inclined to individual desires than their needs (Hamdi, 2022). In Islam, consumption also includes worship as long as the object is consumed in the form of goods that are halal and thayyib (Hidayat et al., 2025). With consumption as worship, muslim consumer behavior will tend to make the hereafter as the goal, not just to seek worldly satisfaction.

Muslim Consumer Behavior

Consumptive behavior is a basic human trait that cannot be avoided because basically humans will always consume as an effort to survive. As the driving wheel of the economy of course humans will do consumption activities (Wahida et al., 2024). Islam itself asserts that everyone should strive to meet the needs of his life, as has been explained in the quotation of surat Al-Baqarah verse 195 which reads:

وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

“And do not throw yourselves into destruction.” (Q.S. al-Baqarah: 195)

The passage can be interpreted as a prohibition against self-harm. One of the efforts to survive is to consume what is good and stay away from things that are prohibited because what is actually prohibited in Islam is something that contains harm to yourself and the environment (Ihwan Agustono & Destine Najiha, 2022).

In Islamic economics, consumption behavior is carried out to maximize the maqashid of Sharia as taught by The Great Imam as-Syatibi. In his teaching there are 5 things that need to be maintained by humans, namely religion, soul, property, intellect, and offspring, so with this it can be concluded that the consumption of Muslims is not only to meet worldly needs but also the pursuit of the hereafter. In practice, the consumption of Muslims is not only done for personal purposes but also the needs of others in order to maintain the maslahah of the people (Yasmin et al., 2023). The principle of balance between the world-hereafter and the individual-group situation is what encourages the elimination of the culture of waste because every element used is for oneself and also others both in the near and far term (akhirah) so that all parties can feel the benefits (Indranata, 2022).

The Qur'an mentions the rules regarding consumption 21 times, which indicates that Islam is classified as very strict in teaching its people how to carry out consumption activities (Indranata, 2022). As mentioned earlier that all that is consumed by humans must meet the maslahah for the people because the achievement of maslahah is the goal of maqashid Sharia. In contrast to utility, which is subjective, maslahah is a more objective concept because of the normative and positive rationals contained in it (Suryani & Taufiq, 2023).

The clear differentiator between muslim consumers and others is the factor involved in the selection process of consumer products. In Islamic consumer theory, muslim consumers will only buy goods that are clearly halal because Islamic law from the beginning has forbidden to consume haram goods. Islamic economics itself relies on human attitudes in addressing wealth starting from how to get wealth (production), managing property, the process of selection and use of property (consumption) all these aspects affect Muslims in carrying out consumption activities. A muslim consumer is required to observe ethics that include the process of selecting, using, and obtaining benefits from an object. Muslim consumers are also required to refrain from worldly pleasures and not to allow themselves to be tempted by pleasure-driven consumption patterns or tarf (Wahida et al., 2024).

Based on the theory of consumer behavior, Muslims will pay attention to several aspects before consuming, namely the concept of blessing to get divine blessings, the concept of social consumption that can also be used as an instrument of wealth distribution, the concept of maslahah as the objectivity of fulfilling needs (Wahida et al., 2024). In addition, muslim Consumers also have restrictions in choosing objects to be consumed in the form of prohibitions on acts of israf or waste, prohibitions on consuming something that endangers life, and consuming something obtained from haram activities.

Basic Principles Of Consumption

In Islamic economics consumption is understood as the activity of utilizing goods and services that not only aims to meet human material needs, but also to achieve benefits in accordance with the objectives of Sharia. In this perspective, consumption is not done carelessly, but must follow the moral and ethical rules in Islam. In contrast to conventional consumption theories that focus more on personal satisfaction, consumption in Islam is based on moral, spiritual and social values sourced from the quran and Sunnah. These values serve as guidelines so that consumption activities are not only economically beneficial, but also have a positive impact on the lives of individuals and communities (Furqon, 2018; Hamdi, 2022).

The main principle of consumption in Islam is Virtue and kindness (halalan thayyiban). This principle stipulates that the goods and services consumed must be halal in substance regardless of how they are acquired, and good and useful for physical and spiritual health. Consumption of goods or foods is believed to have a negative impact, not only on physical health, but also on spiritual conditions and human behavior. For this reason, Islam establishes limitations on consumption as an effort to protect individual and Community Development at large. In this context, consumption is not only seen as an economic activity, but also as a form of obedience and worship to God. reflecting the obedience of a Muslim to religious teachings (Ihwan Agustono & Destine Najiha, 2022; Hidayat et al., 2025).

In addition to the principle of halal, Islam also emphasizes the principle of simplicity and balance in consumption. He taught the people not to be stingy in spending their wealth. The Qur'an confirms this principle in the word of Allah Swt.:

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

“ And those who, when they spend, are neither extravagant nor stingy, and are in the midst of these.” (QS. Al-Furqan [25]: 67).

This verse emphasizes the principle of moderation in consumption, where Muslims are instructed to avoid both excessiveness (ishraf) and miserliness. In the perspective of Islamic consumption ethics, spending must be guided by the objectives of sharia (maqashid sharia) to ensure balance, justice, and public benefit (mashlahah). Thus, consumption is not merely an individual economic activity but also a moral responsibility that reflects obedience to Islamic ethical principles (Hamdi, 2022).

Furthermore, consumption in Islam is oriented towards achieving maslahah and blessing. Consumption activity is not judged solely by the amount of satisfaction obtained, but rather by the extent to which such consumption brings material and spiritual benefits and is in harmony with maqāṣid al-sharī'ah. Consumption in accordance with Islamic principles is expected to maintain a balance between individual needs and social welfare, so that a fair, sustainable, and worshipful economic life is created (Permana & Bandiyah, 2021; Suryani & Taufiq, 2023; Yasmin et al., 2023).

Qur'anic Tafsir on Consumption in Islam

The Qur'an as the main foundation of Islamic teachings pays great attention to the aspect of consumption in human life. The consumption provisions contained in it do not solely regulate the fulfillment of physical needs, but are also loaded with spiritual, moral, and social values that are directed to creating balance in life. Through verses that discuss food, drink, and the Prohibition of excessive attitudes, the Qur'an confirms the importance of consuming halal, tayyib, and proportionate. Therefore, the study of the Qur'anic interpretation of consumption is an important foundation for understanding how islam directs consumption behavior to be in harmony with the value of piety and human benefit (Arsudin et al., 2024).

One of the fundamental verses in this topic is the word of Allah Swt. in Surah Al-Baqarah verse 168:

يٰٓاَيُّهَا النَّاسُ كُلُوْا مِمَّا فِى الْاَرْضِ حَلٰلًا طَيِّبًاۖ وَّلَا تَتَّبِعُوْا خُطُوٰتِ الشَّيْطٰنِۗ اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِيْنٌ

“O people, eat of what is in the earth that is lawful and good, and do not follow in the footsteps of Satan.” (QS. Al-Baqarah [2]: 168)

The verse expressly indicates that the practice of consumption in Islam must meet two basic requirements, namely halal in terms of Sharia law and thayyib in terms of quality, benefits, and safety. In Tafsir Ibn Kathir explained that this command is common to all humans and contains a prohibition to follow the passions that can drag humans to consumption that destroys the body and religion. This interpretation is relevant to contemporary studies that place the concept of halalan thayyiban as the foundation of a comprehensive Islamic consumption ethics, covering health, hygiene, and social responsibility (Syahputra et al., 2023).

In the Qur'an, the principle of consumption is not only directed to the selection of halal and good, but also to a proportional attitude in addressing the pleasures of life. Islam rejects two extreme tendencies in consumption, namely freeing oneself without limits or actually forbidding something that has been allowed by Allah without the basis of Sharia. This principle of balance is then explicitly affirmed in Surah Al-Ma'idah verses 87-88:

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تُحَرِّمُوْا طَيِّبٰتِ مَآ اَحَلَّ اللّٰهُ لَكُمْ وَلَا تَعْتَدُوْاۗ اِنَّ اللّٰهَ لَا يُحِبُّ الْمُعْتَدِيْنَ

وَكُلُوْا مِمَّا رَزَقَكُمُ اللّٰهُ حَلٰلًا طَيِّبًاۖ وَّاتَّقُوا اللّٰهَ الَّذِيْٓ اَنْتُمْ بِهٖ مُؤْمِنُوْنَ

Surah Al-Ma'idah verses 87-88 affirms the balance of Islamic attitudes in consumption by prohibiting excessive attitudes in prohibiting halal as well as ordering the consumption of halal and good sustenance. Allah Swt. he said, “O you who believe! Do not forbid what is good that Allah has made lawful for you and do not transgress... and eat of what Allah has provided you that is lawful and good, and fear Allah” (QS. Al-Ma'idah [5]: 87-88).

This verse confirms that consumption in Islam is not built on extreme asceticism or unlimited freedom, but on a middle path based on obedience and piety. In Tafsir Ibn Kathir explained that this verse comes down as a warning to some friends who are determined to leave certain foods in excess. For example, some of the companions are determined not to eat meat, do not drink anything tasty, or continue to fast and leave the pleasures of this world with the assumption that it is closer to Allah, so that Allah makes it clear that forbidding what is lawful without the basis of Shari'a also includes transgression. This interpretation is in line with the study of tafsir and contemporary Islamic economics which confirms that QS. Al-Ma'idah 87-88 is the basis of Islamic consumption ethics to enjoy the sustenance of Allah halal and thayyib without isrāf and without inventing prohibitions that are not stipulated by Sharia, because this attitude is contrary to the purpose of Sharia in maintaining human welfare (Syahputra et al., 2023).

In addition to emphasizing the halal and good aspects of food, the Qur'an also gives a firm warning so that people do not overindulge in consumption. This is confirmed in Surah Al-A'raf verse 31:

يٰبَنِيْٓ اٰدَمَ خُذُوْا زِيْنَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَّكُلُوْا وَاشْرَبُوْا وَلَا تُسْرِفُوْاۚ اِنَّهٗ لَا يُحِبُّ الْمُسْرِفِيْنَࣖ

Surah Al-a'raf verse 31 is one of the main verses in the Qur'an that establishes Islamic consumption ethics by affirming that the fulfillment of eating and drinking needs is a human right, but it must be done without exaggeration (isrāf) that goes beyond the limits of reasonableness. In this verse Allah Swt. he said, "O son of Adam! Wear good clothing at every mosque; eat and drink, but do not overdo it; he does not like the extravagant.” (QS. Al-A'raf [7]: 31) which indicates that consumption should not be contrary to the principle of balance (wasatiyyah) so as not to sacrifice health, social benefit, or spiritual responsibility.

The study of contemporary interpretation of this verse confirms that isrāf is a consumption behavior that is not only in the form of excess quantity, but also a wasteful and hedonic lifestyle that ignores the benefits and impacts on oneself and the surrounding environment (Adi et al., 2023). Excessive consumptive behavior is closely related to a purely worldly orientation so that it contradicts the purpose of the Shari'a to maintain a balance between physical needs and moral responsibility which reinforces the understanding that the message of Al-A'raf 31 is relevant to establish a balanced consumption pattern and based on responsibility in the midst of modern life.

Hadith Of The Prophet Regarding Consumption

Hadith literally means "speaking", "saying"or " conversation". In Islamic terminology, the term Hadith means a report or record of a statement and behavior of the Prophet Muhammad. In terms of scholars of Hadith, Hadith is what is narrated from the Prophet SAW., in the form of words, deeds, fatwas, physical properties or moral properties, which move after being appointed to do. Hadith here is identical to sunnah. The word Hadith has expanded its meaning so that it is synonymous with sunnah, now it can be interpreted as all the words, deeds, decrees and approvals of the Prophet Muhammad. which is used as an ordinance or law (Syaparuddin, 2021). Consumption in Islam has two sides, self and others. Consumption must also be based on the values of spirituality and balance. The following is the consumption behavior according to the Hadith of the prophet in Kitābul Jāmi', namely:

1. The Prohibition of Israf and Makilah:

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ : قَالَ رَسُولُ اَللَّهِ صلى الله عليه وسلم ( كُلْ، وَاشْرَبْ، وَالْبَسْ، وَتَصَدَّقْ فِي غَيْرِ سَرَفٍ، وَلَا مَخِيلَةٍ ) أَخْرَجَهُ أَبُو دَاوُدَ، وَأَحْمَدُ، وَعَلَّقَهُ اَلْبُخَارِيُّ

Meaning: from Amar Ibn Shu'aib, from his father, from his grandfather, radhiyallāhum ‘anhu that Rasulullāh SallAllahu ‘alayhi wa sallam said: “Eat, Drink, dress, and give alms without exaggeration and arrogant attitude." (Narrated by Ahmad and Abu Dawud. The Hadith of MU'allaq according to Bukhari)

Not excessive is a principle in consumption, Islam teaches simplicity in consumption by recommending consumption at a standard level and curbing excessive lust and desire. Allah has not forbidden anything to his servants except that which may bring harm to their religion, physical, intellect, honor, or property. This hadith also confirms that basically all good things and pleasures on Earth have been made lawful by Allah SWT.

2. The commandment of simplicity as a reflection of faith is discussed in the following Hadith:

عَنْ المِقْدَامِ بْنِ مَعْدِي كَرِبَ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:«مَا مَلأَ آدَمِيٌّ وِعَاءً شَرًّا مِنْ بَطْنٍ، بِحَسْبِ ابْنِ آدَمَ أَكَلاَتٌ يُقِمْنَ صُلْبَهُ، فَإِنْ كَانَ لَا مَحَالَةَ، فَثُلُثٌ لِطَعَامِهِ، وَثُلُثٌ لِشَرَابِهِ، وَثُلُثٌ «.لِنَفَسِهِ

Meaning: Al-Miqdām bin Ma'dī Karib-raḍiyallāhu 'anhu - narrated: I heard the messenger of Allah ﷺ said, "No Man fills a vessel worse than his stomach. It suffices for the son of Adam a few mouthfuls to straighten his spine. If it must exceed that, then one-third for his food, one-third for his drink, and one-third for his breath."

This hadith explains the principle of simplicity in consumption behavior which is reflected in the Hadith of the Prophet who asserted that humans are not excessive in filling the stomach. Consumption is not directed to much, nor to feel satisfied indefinitely, but rather to feel enough to keep the body strong and sufficient to support the activity of worship.

3. Satisfaction Management Principles: Qana'ah Principles

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
اُنْظُرُوا إِلَى مَنْ هُوَ أَسْفَلَ مِنْكُمْ، وَلَا تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ، فَهُوَ أَجْدَرُ أَنْ لَا تَزْدَرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ

Meaning: from Abu Hurairah ra. the messenger of Allah (peace and blessings of Allah be upon him) said:”Look at those who are below you and do not look at those who are above you, for it is more appropriate that you do not underestimate the favor of Allah that has been given to you.”

This hadith teaches the attitude of Qana'ah and simplicity, especially in addressing the wealth and enjoyment of the world. By not constantly comparing oneself with richer people, one will avoid dissatisfaction and the impulse of excessive consumption. In the context of consumption behavior, this hadith serves as an ethical basis so that consumption is not driven by social envy or lifestyle demands, but by a sense of sufficiency and gratitude for the blessings of Allah.

4. Tawhid and Zuhd as a controller of consumption that can be understood in the following Hadith:

عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ، دُلَّنِي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ أَحَبَّنِي اللَّهُ وَأَحَبَّنِي النَّاسُ، فَقَالَ: ازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّكَ النَّاسُ

Meaning: from Sahl bin Sa'ad ra. he said: a man came to the Prophet and said, ‘O Messenger of Allah, show me a deed in which Allah loves me and mankind loves me. Then he said: “be ascetic to the world, and Allah will love you; and ascetic to what man has, and man will love you.”

This hadith confirms that sustenance comes from Allah, not from excessive consumption patterns. Tawheed gives birth to tawakal, and tawakal restrains humans from excessive consumption for fear of lack. The value of Tawheed in the Hadith on tawakal affirms that consumption should not be driven by anxiety about lack, but by the belief that Allah is the giver of sustenance.

The hadiths in Kitābul Jāmi' which speak of zuhd, Qana'ah, and tawakal show that Tawheed does not stop at the aspect of belief, but has direct implications for consumption behavior. Awareness of the oneness of God gives birth to a simple attitude, a sense of self-sufficiency, and self-control in managing the necessities of life.

Maslahah Factors Contained In Consumption According To Islam

In Islam, consumption activity is not only understood as an effort to meet needs and obtain satisfaction alone. More than that, consumption should be directed to benefit, that is, actions that bring benefits and avoid various forms of damage (mafsadat). This principle makes consumption behavior in Islamic Economics different from the concept of consumption in conventional economics which generally focuses on maximizing individual utility (Sham & Semaun, 2025). Islam provides a set of values that serve as guidelines so that the assets used really bring blessings to themselves and society.

Maslahah in consumption stems from the provisions of the Shari'a which puts halal and goodness (halalan thayyiban) as the main foundation. A muslim is not only required to meet needs, but also to ensure that the goods or services consumed do not cause harm to himself or the environment. The Qur'an affirms:

"Eat of what Allah has provided you with lawful and good sustenance, and fear Allah in whom you believe.” (QS. Al-Ma'idah [5]: 88).

From this verse shows that consumption in accordance with the Shari'a is directed to bring blessings and benefits, not just the satisfaction of desires.

The benefit of consumption is also evident from the ability of a muslim to set priorities in needs. Islam categorizes needs into three types, namely primary (dharuriyyah), secondary (hajiyyah), and tertiary (tahsiniyyah) which must be met in order. Consumption patterns that ignore this priority scale risk causing excessive behavior and are not in line with Sharia principles. In the context of maqashid Sharia, consumption is directed to protecting religion ( Hifz al-Din), soul (Hifz al-Nafs), intellect (Hifz al-Aql), offspring (Hifz al-Nasl), and property (Hifz al-Mal), so that consumption activities have benefits not only for individuals, but also have value for society (Ibrahim & Mawardi, 2025).

It also requires a balance between income and expenditure. Consumption in accordance with financial conditions can avoid waste and maintain individual economic stability. Islam encourages moderation by avoiding miserliness and avoiding excessive and wasteful behavior. This principle of simplicity affirms that consumption in accordance with Islamic values does not only focus on personal interests, but also takes into account social impact and sustainability (Azizah et al., 2025).

Therefore, maslahah plays an important role in shaping muslim consumption patterns in daily activities. Every consumption decision is directed to support the achievement of the objectives of the Shari'a, such as preserving the soul, mind, and property, as well as preventing individuals from consumptive behavior and waste. Thus, consumption based on maslahah is expected to bring long-term benefits, both for individuals and society as a whole.

Correlation Of Tafsir and Hadith on Consumption With Consumer Behavior in the Digital Age

Islamic teachings from the Qur'an and Hadith emphasize prudence in consumption, to prevent waste (israf) and unnecessary expenditure that burdens society and disrupts economic stability (Q.S. Al-A'raf: 31; Tafsir Ibn Kathir, 2000: 245). The Qur'an states, saying, "O children of Adam, wear your adornment in every mosque and eat and drink, but do not be extravagant. Indeed, He does not like those who are extravagant" (Q.S. Al-A'raf: 31). This teaching encourages the selection of halal and useful products, and the formation of balanced shopping habits despite distortions by digital advertising (DSN-MUI Fatwa No. 28/DSN-MUI/III/2002: 5). Due to the convenience of online shopping, such as one-click purchasing, personal recommendations, and flash sales, people tend to buy impulsively (Nugroho, 2024: 78).

The Prophet Muhammad said, “Even eating and drinking is a waste.” (Narrated by Ibn Majah No. 3591, authenticated by Al-Albani). Another hadith reminds us, “There is no vessel worse to fill than the stomach. A few mouthfuls are enough to straighten the back.” (Narrated by Tirmidhi No. 2380, authenticated by Al-Albani; Sharh Nawawi, 2018: 156). This emphasizes self-control, “It is the desire to consume that is obligatory upon need and not desire.”

Social values and religious beliefs, as well as access to sharia payment applications, influence Indonesian Muslim consumers to prefer halal sharia e-commerce platforms. For them, "halal" means transparency and certification, but a positive attitude towards online shopping, confidence in control, self-control, and (high) profits have the potential to trigger impulsive online shopping, especially among young people (Pratiwi, 2024: 133). Although sharia and israf are at odds, religious norms remain the guiding principle. Halal e-commerce, DSN-MUI compliant, combats impulse buying and closes the financial-spiritual locus of control (Hakim, 2023: 67). The Islamic (sharia) lifestyle demands purchasing, while promotional rules in e-commerce seem to invite it on Shopee. Recommendations: education on preventing perulex, sharia e-commerce with reminders, and a religious locus of control platform design for control (MUI Pedoman, 2024: 89).

CONCLUSION

The concept of consumption in the Islamic view is an important activity not only to meet physical needs but also as a form of worship to Allah SWT, which reflects faith, a simple lifestyle, and the purpose of goodness according to sharia principles. The main principle in consumption is halal and goodness, as explained in QS Al-Baqarah:168 which commands humans to eat from the earth what is halal and good, while avoiding the influence of Satan. In addition, consumption in Islam must also be balanced, as described in QS Al-Furqan:67 which prohibits wasteful or miserly attitude in spending, and QS Al-A'raf:31 which prohibits excessive in eating, drinking, and dressing because Allah does not like excessive people.

This paper also explains the behavior of Muslim consumers who must prioritize primary, secondary, and tertiary needs in order to maintain religion, soul, intellect, offspring, and property. This is supported by the Hadith of the Prophet Muhammad from The Book of Jami by Ibn Hajar Al-Asqalani such as excessive prohibitions (israf) and makhilah (HR Ahmad & Abu Dawud), the recommendation to fill the stomach only one-fifth for food and drink and breath (HR Al-Miqdam bin Ma'dikarib), Qana'ah attitude by looking down instead of up (HR Abu Hurairah), and zuhd attitude towards the world in order to be loved by Allah and humans (HR Sahl bin Sa'ad).

The research method used is qualitative research with an approach to content analysis and thematic interpretation of the Quran, Hadith, and current journals, which shows relevance in the digital era when Sharia e-commerce encourages halal consumption that is transparent but at risk of impulsiveness due to discount promotions. Therefore, this understanding establishes a pattern of ethical and responsible consumption, which avoids waste, hedonism and loss, for the sake of blessings in this world and the hereafter.

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