Two types of inconsistencies can be identified in the pattern of consumption of a Muslim; Contradiction and Conflicts. The Contradiction is in the drawing of pattern. Since one of the most important prerequisites for drawing the Islamic pattern of consumption of a person is the solution to the Contradictions between the propagation of Islamic rules and values in the pattern of consumption of the individual. But the Conflict between rules is a natural occurrence in the implementation phase of this template and we will not be able to implement it until the solutions are known. In this study, we first describe instances of incompatibilities in the pattern of a Muslim consumption. Then, in a documentary and library way, we identify a set of rules of consumption. In the next step, we explain each of the two terms of Contradiction and Conflict from the principles of Shiite jurisprudence and show how the Contradiction in the plot and the Conflict in the realization of this pattern creates an obstacle. Then the contradictions (apparent or real) are examined and the principles for resolving the apparent contradictions and the customary sum of the arguments, such as "governance and entry," "appropriation and expertise," and "verification," are briefly explained. In the following, the corresponding probabilistic Conflicts between these rules are examined by descriptive-analytic method. And rational methods for resolving Conflict between rules, the most important of which is the golden rule of "الاهم فالاهم". The findings of the research indicate that the most incompatibilities are in three rules: status, development and charity among the 29 identified rules.

One of the issues with an important but vague place in jurisprudence is the matter of «Shaan» (status). For many reasons، among them the conceptual propinquity with custom and customary issues، it has been neglected. ‘Shaan’، regarding its widespread usage in juridical issues particularly in Khoms، Nafaqe، Zakat، Hajj and Doyon، can be one of the most significant and determinant factors in inferring the Muslim (Islamic) pattern of consumption. The main question of this paper is that which are relations between theory of «Shaan» theory of conspicuous consumption، the first menthioned by John Rae and theorised by Veblen. The methodology of this paper is based on librariyal studies and with Descriptive analytical approach. Research findings show that despite that conspicuous consumption has positives such as acceleration of economic growth and explanation of social status but has adverse effects on economic، social and psychological، which causes excessive consumerism in Western societies. But the consumption in accordance with Shaan in Islamic economics has not only the positives of conspicuous consumption but also has more positive points such as reducing the class gap and no weaknesses and the potential harmful effects of this. So it is the optimal pattern of consumption of a Muslim.

Consumption means the promotion of consumption and the purpose of life to be used in capitalist societies to cover the mass production of capitalism on the one hand, and on the other hand to provide more individual freedom and gain an independent identity. Hence, this phenomenon is not regarded as disingenuous but desirable and necessary for the social and economic life of societies. Many evidence suggests that other countries of the world, with different values and norms, including Iran, have chosen such a model for their socio-economic life. But from the point of view of Islamic teachings, consumerism and its dimensions and attributes can be analyzed as a new phenomenon. Therefore, in this paper, the identification of the exact characteristics of this phenomenon by descriptive-analytical method with the use of the works of Western thinkers and thinkers and then its comparison with Islamic principles, rules and teachings and, in other words, the Islamic model of consumption, is to be considered so through this comparison, to be able to provide useful implications for policy making and to bring society into a leading, dynamic, and resilient economy and culture.
The findings of the paper show that there are three different levels in several conceptual areas such as freedom, independence, social status, economic growth, environment, social justice, etc. There are serious differences between the two patterns that the Islamic model of consumption, if employed, will eliminate many of negative consequences and effects of Western consumerism, and make its alleged benefits, but also more.

One of the fundamental issues in families today is to observe consumption patterns consistent with Islamic- Iranian culture. Research suggests that there is a discrepancy between the current society's consumption pattern and the ideal consumption pattern from the Islamic- Iranian point of view. Therefore, the present study aimed to determine the impact of factors such as belief in the creativity and integrity of the Almighty God, the knowledge of the goods of the Prophet, the desirability of God's blessings and the prevailing culture in society, on the pattern of Islamic consumption through a survey. Statistical population of consumer survey is over 18 years old in Karaj city. The research instrument was a researcher-made questionnaire. Structural equations and PLS software were used for data analysis. The results of testing the hypotheses showed that factors such as belief in God's creativity and endurance, desirability of divine blessings and ruling culture in society have a positive and significant effect on the pattern of Islamic consumption. However, understanding the goods of the traders does not influence the pattern of Islamic- Iranian consumption.

God has given boundless gifts unsparing to man. Since God created man, only God had full knowledge of the existence of man’s structure and mechanism. So, all laws and regulations are justified in the form of religion for promoting man’s status. From consumption aspect, there are laws and regulations for humans that have placed them in a special framework of principles and have ensured their success in moving according to this framework. Undoubtedly, a Muslim who wants to act according to religion is faced with some restrictions about his consumption. In fact, Islam as a religion should explain the Muslims’ consumer behavior and institutionalize their motives and goals within the framework of Holy Quran and Sunnah (Islamic Tradition). Accurate knowledge of laws and regulations and consumption constraints on a Muslim as an individual consumer, in the framework of Islam are crucial in determining the pattern of Islamic consumption. In this research it is tired to survey the axioms and assumptions of this pattern and to outline the factors which affect this pattern. Since these factors, axioms, assumptions and constraints are the cause of the behavior of Muslim and non-Muslim consumers, major differences between the behavior of Muslim consumer and the behavior of an individual in conventional economics have been surveyed. These differences had proven an independent consumption patterns in Islam which are different from capitalistic consumption patterns. The questions and hypothesises proposed in this research, are about independent consumption patterns for Muslim individuals which are different from the constraint, axioms and assumptions in capitalistic consumption pattern. The method of this study is descriptive, analytical and documental, and relevant documents, articles and theses are used in preparing this paper. Also, for analyzing the Muslims’ consumer consumption behavior, an Islamic society has been considered; so the consumption behavior of a real society is not analyzed. In this study, it is revealed that the main axioms and assumptions and constraint of a Muslim vary from a person in capitalist economic system, hence the Islamic consumption pattern is formed according to its own limitations and axioms. In the Islamic consumption pattern, a Muslim at first allocates his income to his necessary expenses, then the remained, can be allocated to Enfagh or be invested again as more Enfagh in the subsequent periods for satisfying the necessary consumptions in an optimal form.

It is proved in this paper that in Islamic society ¬_ i.e. the society in which most of people believe in Islamic teachings and values, and wherein Islamic law and moralities are applied _ the consumption pattern of people is of a kind that increases funds and provides the capital necessary for the achievement of growth and development. Thus the best strategy toward growth and development is making policies which most contributes to the realization of Islamic society and institutionalize the Islamic culture of consumption and income allocation.In order to prove this claim, after identifying the Islamic society, first, the method of extraction of macro consumption model in Islamic society and then the micro foundations of macro consumption model are explained and based on it, the macro consumption model is extracted. Finally the results of stabilization of this pattern in the society are discussed.

One of the principles discussed modifying consumption patterns due to the fact that Islam has no problem with prosperity and good life. One of the objectives of the Islamic economic system as well as the general welfare of the community. The main pillars of the religious teachings of Islam can be summarized as follows consumption patterns in Islam: enjoy divine blessings; temperance and moderation and avoiding extravagance and tabzir. Islamic economics literature, in addition to those mentioned, such as the topic of "maximizing perfection", "maximize redemption of the world and the Hereafter," your needs and others in the framework of Islamic principles" and also mentioned. Current productivity performance of all production factors of labor to capital is a material comprised of small. This means that unsustainable consumption patterns and resource utilization in the country is governed. Findings indicate the need to improve efficiency and productivity with a view to achieving sustainable consumption patterns and the attention of the government and the private sector in this field should be increased in the case of welfare and social justice. This pattern is confirmed by the religion of Islam.

Though the correction of consumption pattern is not a familiar term in Islamic hadiths but considering hadiths which reject prodigality we can trace it in Islamic thought. In this paper, the author first explains about the principles of correcting the pattern of consumption. Then he makes a picture of dos and don’ts regarding consumption pattern while using private and public facilities and present some solutions to it. He points to infallible Imams’ lifestyle and renders some examples of their behavior.

Family as a small unit of a community has a pivotal role in economic growth and development of society. Therefore its quantityand consumptionpatterns and saving have significant impact on economic circle. Because consumption is considered the goal of production and contribution, every change in it can have a crucial influence on other macroeconomic variables such as saving and investment. The principle factors of consumption (which are the level of consumption, combination of consumer goods and consumption patterns) is formed in the family realm, because family is the first training site of human sources. Whereas the consumption culture accompanies with waste -profligacy -(tabdhir) and extravagant consumption (israf), therefore, improvement in family consumption patterns is inevitable because of its long distinction with reasonable consumption patterns in the resistive economy and its inharmony with obligations of consumption patterns which have been considered in Islamic society. This research is going to prove this hypothesis which there is a meaningful relation between consumption patterns and family saving and the resistive economy. The findings state that if consumption patterns are compatible with the country production patterns they will be consistent with the resistive economy and if they are not compatible with the national production patterns they will act anti- resistive economy. Because the present family consumption patterns and achieving the suitable-fair- family consumption patterns have been shaped or are shaped by beliefs and values realm, strengthening the religious beliefs and using Islamic teachings which are related to consumption can be more effective. In short times through strengthening investment opportunities in order to attract small savings with advertisement for its positive impacts on economy in order to reduce consumption and increase saving.

Islam has provided Muslims with a special consumption pattern, and has secured the happiness and misery of the individuals and society both in this world and the hereafter through its observance and abandonment; however, the main problem is acquiring and presenting practicable strategies of consumption patterns that can be acceptable for the whole nation. Unfortunately, Muslim researchers have not examined and presented fiqh-based strategies for the fulfillment of consumption pattern. The present article, seeks to examine fiqh-based strategies for the fulfillment of Islamic consumption pattern, and provide the policy-makers of the Islamic countries and Muslims with these strategies. These strategies are among the most important findings of the present article.