Analysis of Maqashid Sharia Index (MSI) against Consumer

Behavior Patterns

Miftahul Huda, Achmad Fajaruddin, Arie Rachmat Sunjoto, Mufti Afif, Andi Triyawan

and Ahmad Lukman Nugraha

Islamic Economics Department, Faculty of Economics and Management, University of Darussalam Gontor, Indonesia

{fajaruddin.21, andisurabaya85}@gmail.com

Keywords: Consumption, Necessity, Maqashid Syariah, Islamic Man.

Abstract: One of the economic activities is consumption, the main target of this activity is human. An absolute

consumer determines what will be consumed in the form of goods and services. The consumption pattern

determines how human resources actually take advantage of existing natural resources. When needs and

desires are indistinguishable then that is the goal of achieving absolute satisfaction regardless of the impact

that occurs. Maqashid Syariah is present as a solution and able to provide moral standards that can be a

reference to how to become a consumer. The need and desire of an inseparable thing, where everyone has a

need that is translated by each individual. Necessity is a more valuable concept than just a desire. Want set

based on the concept of utility, but need based on the concept of al-Maslahah human behavior in fulfilling

his needs determines how he regulates the circulation fulfillment of needs and desires. The importance of

education to meet the needs of life to always be owned by consumers, especially a Muslim. Because the

basic principle of fulfilling the consumer needs of a Muslim has been introduced through the term Islamic

Man.

1 INTRODUCTION

When Homo economicus is unable to explain human

behaviour fully, and the awareness of conventional

economic reformers is hampered in the absence of

moral standards that can be used as a reference,

Islam becomes the only solution. The view of Islam

on humans and how its economic behaviour is a

comprehensive concept, this concept can be

abbreviated to the term Homo Islamicus. Homo

Islamicus directs mankind to the essential purpose of

economic activity, Falah.(Solihin, 2010).

In the economic activities we will not be far from

the terms of distribution, production, and

consumption. Some of these types of activities relate

to each other, in which case researchers want to

study more in the consumption activities of a

consumer or we often hear with consumer

behaviour. The meaning of consumption globally is

the expenditure or expense to meet the needs of

living physically or households that aims to satisfy

human needs, aimed at delivering welfare of

physical dimension, materialist, and Unlimited

hedonism. So that there is no specific discussion in

following how the consumption force, this limitation

arises if a person has obtained a point of fulfillment

in his or her consumption.

Consumer behaviour is a human behaviour or

attitude in the use of income in fulfilling its needs,

both individually and socially. The superiority of

Muslim consumer behaviour of conventional

consumer behavior is that the form not merely fulfill

satisfaction, but also has the value of benefits and

blessings.

Humans are not seen from a moral point, but are

seen as human beings as they are, usually always

wanting a better material life. Many economist view

an infinite concept of satisfaction as a working

hypothesis not as a whole human

conception.(Boediono, 2008)

In Islam, consumption can not be separated from

the role of faith. The role of faith becomes an

important benchmark, because it gives a way to view

the world that tends to affect human personality,

namely in the form of behavior, lifestyle, tastes,

attitudes toward fellow human beings, resources,

and ecology. The faith greatly affects the nature,

Huda, M., Fajaruddin, A., Sunjoto, A., Aﬁf, M., Triyawan, A. and Nugraha, A.

Analysis of Maqashid Sharia Index (MSI) against Consumer Behavior Patterns.

DOI: 10.5220/0010121300002898

In Proceedings of the 7th ASEAN Universities International Conference on Islamic Finance (7th AICIF 2019) - Revival of Islamic Social Finance to Strengthen Economic Development Towards

a Global Industrial Revolution, pages 251-255

ISBN: 978-989-758-473-2

251

quantity, and quality of consumption both in the

form of material and spiritual satisfaction.(Muflih,

2006)

2 LITERATURE REVIEW

Human economic Problematics today is the

fulfillment of the needs with existing natural

resources (SDA). So from here researchers want to

see from the side of Maqashid Syariah Index as a

benchmark of consumption patterns in the

community. So the purpose of this research is to

create a benchmark how consumers should be in the

process of the need for life both materially and non-

material and of course according to the view of

Islam. The concept offered will be field-tested, it

aims to know the level of accuracy and error.

2.1 Consumption Theory

Islam does not recognize the mere materialistic

tendencies of the modern consumption pattern. The

rationale of the consumption pattern in Islam is to

reduce the present physiologic excess of desire

arising from artificial pricological factors with the

goal of freeing human energy for spiritual purposes.

In Islam, consumption can not be separated by

itself from the role of faith. The role of faith

becomes an important benchmark because the faith

gives a world view that tends to affect human

personality, namely in the form of behavior,

lifestyle, tastes, attitudes towards fellow human

beings, resources, and ecology.(Muflih, 2006)

In this context we can talk about forms of

consumption of halal and haram, prohibition on Israf

and Tabzir. The consumption limitation in Sharia is

the prohibition of Israf or extravagance, the behavior

of Israf is banned even if the commodity spent is

halal. Allah Swt speaks in Q.S. al-A'raf, verse 31:

"O Sons of Adam, put on your beautiful garments in

every (entering) mosque, eat and drink, and do not

extravagance. Indeed, Allah does not like those who

extravagance”

The important meaning we can learn from the

passage above is that the necessities of life are to be

fulfilled reasonably so that the survival goes well. In

Islam, the purpose of consumption is not the concept

of utilities but benefits. The achievement of the

Maslahah is the objective of the Sharia Maqashid.

The concept of utility is very objective because the

opposite of the fulfillment of satisfaction or want,

and the concept of maslahah relatively more

objective because the opposite to the fulfillment of

needs or need.(Riyadi, 2015) A Muslim in the

consumption is based on several considerations,

(Sudasono, 2002): (a) Human beings do not fully

govern the details of the economic or national

problems. The implementation of human life is

governed by Allah Swt, Q.S. al-Waqi'ah verse 68-

69. Human inability to regulate economic symptoms

has been expressed by Al-Gazali as a natural thing,

because man has been conditioned to fulfill his life

needs based on the place where he lived. Human

beings cannot impose the way of fulfillment of other

people's life to himself or otherwise. (b) In Islamic

concept the need that formed a pattern of

consumption of a Muslim. Where physical

boundaries reflect the pattern used by a Muslim.

This situation will avoid extravagance life patterns,

so that economic stability can be maintained in the

long term. Because, consumption patterns that are

based on need will avoid the effects of unnecessary

consumption patterns. Allah Swt said Q.S. al-'imran

verse 180. (c) The consumption behavior of a

Muslim is regulated and humankind is used as a

social creature. Thus, it is expected in human

consumption to respect others, whose role is the

same as beings who have an interest to meet the

needs. Allah Swt says Q.S. Annisa verse 29.

2.2 Consumption Balance

Necessity is a more valuable concept than just

desire. Want is set based on the concept utility, but

need is based on the concept of al-Maslahah. The

purpose of sharia is the welfare of human (al-

Maslahah al-'ibad). Therefore, all goods and services

that provide a maslahah are called human needs.

Conventional economic theories describe the utility

as ownership of goods or services to satisfy human

desires. Satisfaction is subjective, everyone

determines satisfaction based on their own

criteria.(Amalia, 2014)

Figure 1: Share of Food Expenditure by Urban Rural

Classification, March 2018. Source: BPS-Statistice

Indoensia, the Maerch 2018 Susenas.

Human behavior in fulfilling his needs

determines how he regulates the circulation

7th AICIF 2019 - ASEAN Universities Conference on Islamic Finance

252

fulfillment of needs and desires. The importance of

education in meeting the needs of life to always be

owned by consumers, especially a Muslim. Because

the basic principle of fulfilling the consumer needs

of a Muslim has been introduced through the term

Islamic Man.

In general, human needs are classified into three

things: necessity, pleasure, and luxury goods.

Regarding the order of priorities, Islamic orders

regarding consumption should be the guiding

principles. The key to understanding consumer

behaviour in Islam is not located by merely knowing

the forbidden things, but also by realizing the

dynamic concept of moderate attitudes in the

consumption led by behaviors that prioritize the

interests of people A Muslim consumer.(Mannan,

1997)

2.3 Muslim Consumer Perception

Consumer behaviour is a behaviour of consumers

themselves, where they can illustrate the search to

buy, use, evaluate, and improve their products and

services. The focus of consumer behaviour is how

individuals make decisions to use the resources they

have available to consume an item. Consumers mean

people who do consumption activities in the form of

goods and services.

The residence of a consumerone enough to affect

the behavior of his consumption in fulfilling the

daily needs of his life. In general there is a

difference between expenditure to meet the

consumption needs of food and non food between

the city and village.

Discussion of the concept of necessity in Islam

can not be separated from the study of consumer

behaviour within Sharia Maqashid framework. The

purpose of Shari'ah should be able to determine the

objectives of consumer behaviour in

Islam.(Muhammad, 2004)

In principle, an Islamic man has a way to get

quality and quantity in economics, this is what

makes a difference in the behavior of previous

consumer that is more inclined to satisfaction alone.

(a) Halal and Good (Tayyib), A Muslim takes the

technical attention of organizing the consumption of

Islamic values. Therefore, a Muslim is forbidden to

use his or her lust for consumption. Consumption

behaviour of a Muslim is based on the realization

that he in fulfilling his needs can not be done

alone.(Sudasono, 2002) The modification of every

thing that will be consumed, because not enough if

relying solely on the principle of rationality posed

by the Covenant economy, the rights referred

to:(Amalia, 2014). (b) Israf and Tabdzir, As for the

view of the importance of wealth, Islam gives many

emphasis on the arrangement and use of the wealth.

People are encouraged to keep their possessions

carefully and to spend them fairly and wisely in

order that their desires are fulfilled (satisfied). For

the extravagance of controlled wealth, Islam forbids

the people to give or impart their possessions to

those who have not been perfectly resourceful and

immature.(Rahman, 1995)

The consumption of extravagance, which is a

characteristic of the people who do not know God,

in Islam is called israf (waste) or tabzir (squandering

treasures without use). What distinguishes here is

that Tabzir is the use of wealth in the wrong way,

which is forbidden deeds such as bribery, things that

violate the law or in a way without rules. While the

meaning of Israf is a extravagance waste in clothing,

food, Eloktronik, Ride, and others. Islamic teachings

advocated the pattern of consumption and property

of reasonable and balanced, namely patterns that lie

between the filial and waste.(Aziz, 2008)

2.4 Previous Studies

The research conducted by Muhammad Miftahul

Hidayat with the title of consumption theory

oriented theological-ethical, showing aspektis and

fundamental values of Islam in consumption. The

ethics herein include the Unity (Tawhid), the

balance (al ' Adlu), the free Will (Ikhtiyar), and the

responsibility (fardh).(Hidayat, 2000)

While the more applicative study was done by

Wajin with the title of the influence of knowledge of

waste on consumption expenditure (a descriptive-

analysis study in Serang subdistrict). This research

specifically peeling the influence of redundant

knowledge on the community consumption pattern.

By using the survey research method of simple

cluster sampling as well as static analysis of squares

and coefficients, has shown that there is a significant

difference between respondents who have

knowledge of redundant Have any knowledge at all,

other than that the researcher also confirms a strong

relationship between the knowledge and the

behavior of the public consumption.(Wazin, 2001)

While the results of the study of Faizi in his

thesis titled "Islamic Consumption (study on the

thought of Imam Al-Gazali in Ihya ' Ulumu Al Din),

focus on the discussion based on the thought of Al-

Gazali, which is the purpose of this research is To

describe the Islamic consumption offered by Imam

Al-Gazali in Ihya ' Ulumu Al Din's book. In this

research the author focuses more on the description

Analysis of Maqashid Sharia Index (MSI) against Consumer Behavior Patterns

253

of Al-Gazali's pattern of thought and some his views

as well as work, Islamic consumer criteria, Islamic

consumption ethics, and Islamic consumption

preferences. The point of focus on the Imam Al-

Gazali's thought.(Faizi, 2012)

3 ANALYSIS MODEL

3.1 Maqashid Syariah

Maqashid Syariah is the principles that provide

answers to the above questions and the like about

Islamic law. Maqashid covers the wisdom behind

the law, such as improving social welfare as one of

the wisdom behind Zakat, raising awareness of the

presence of Allah SWT, as one of the wisdom

behind the fast.(Auda, 2015)

Maqashid is also a destination, whether it is

intended to be achieved by Islamic laws, by opening

the means to goodness (Fathu al-Zarai ') or closing

the means to ugliness (Saddu al-Zarai '), Maqashid

Islamic law is the target or the intent behind the

law.(Auda, 2015) For some theorists of Islamic law,

Maqashid is an alternative statement for al-

Maslahah.

Maslahah or Maqashid Syariah can not be used

as the only tool to decide the law and fatwa. But

every fatwa and ijtihad must use other rules ijtihad

as a matter of jurisprudence, precisely maslahah or

the sharia Maqashid has two positions, (Adiwarman,

2015): (a) Maslahah as a source of law, especially in

matters not described in the Nash. (b) Maslahah is

the target law, then the result of ijtihad and sharia

law must be ensured to fulfill the aspects of human

beings and people, or briefly can be mentioned as a

indicator of a ijtihad product.

The Maslahah is essentially a phrase of attracting

benefits and rejecting damage, but it is intended not

just that, but rather the reason for attracting benefits

and rejecting damage is the goal of a creature

(human). And the goodness of the creature will

manifest by achieving their objectives, which is

meant to be with the Maslahah.(Ghazali, no date).

Every effort made by man in maintaining the

purpose of the five Islamic law is called Maslahah.

Likewise, in contrast, every thing that corrupts the

purpose of the five Islamic law, it is called al-

Mafsadah.

Maslahah seen in terms of the power of the

substance there are at the level of Daruriyat (primary

needs), there are at the level of Hajiyat (secondary

needs), And some are in the position of Tahsiniyyat

(complement or refinement), whose level is under

the hajat.(Ghazali, no date).

3.2 Consumer Behaviour Patterns

The standard of living refers to the lifestyle and level

of pleasure that a person needs for his or her life to

acquire and retain something that he is lawfully and

legally. In short the standard of living is the sum of

the needs and some of the minimum pleasures for a

human being that is considered very important and

to get a standard of living he/she will be willing to

sacrifice.(Rahman, 1995)

Islamic teachings actually aimed to remind

mankind to spend their treasures in accordance with

their abilities. Expenditures should not exceed the

income that could result in losses, and should not

also emphasize too low spending so that it leads to

unchastity or diversity. People should be moderate

in expenditure so as not to reduce the circulation of

wealth and also not weaken the economic strength of

society.(Rahman, 1995)

Standard of living relates to the amount of need

and the miniminal pleasure that a person considers

to be a very essential thing in his life, while living

standards relate to expectations and high principles

and Organizing one's life. Until now, every effort is

made only to increase the standard of livelihood

without regard to the improvement of life

standards.(Rahman, 1995)

A complete understanding of the Maqasid

Syariah Index (MSI) is derived from the Sharia

Maqasid which is understood as the ultimate goal of

Sharia with welfare and beneficial values. As for the

more detailed sharia Maqasid according to Ghazali

consists of 5 things, including: Keeping the religion,

soul, mind, family and wealth.

Every thing that contains efforts to keep these

five principles is called Maslahah, and every one

that removes these five principles is called Mafsadah

and rejected it is called Mashlahah.(Ghazali, no

date) If Maqashid Syariah wants to achieve a

maslahah, then logically this concept is also

concerned to avoid on what we often refer to as

Mafsadah (damage). Mafsadah is the opposite of

Maslahah. If the community wants to be reached by

the sharia Maqashid, then Mafsadah should be

avoided.(Riyadi, 2015).

Table 1: Five Index Dimension Toward Maslahah.



ConsumptionGoal Dimension IndexDimension

HifdzuDien IndexDien

HifdzuNasfs IndexNasf

MaqashidSyariah

HifdzuAql IndexAql



HifdzuNasl IndexNasl

HifdzuMaal IndexMaal

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Table 2: Cnsumption Pattern Indicators Offered.

4 CONCLUSIONS

The implementation of Al-Usul al-Khamans in

consumer behaviour will be broadly reaching

economic activities and following the development

of the existing times. So what happens is that Islam

will actually become a religion received by renewal.

It does not close the possibility that the application

of al-Khama legitimately makes a strong foundation

in fulfilling all human needs. Not only to be

restrained by the classic law but rather the

development of the era to make the flight of al-

movelegitimately more meaningful.

The consumption pattern in the offer will have a

positive impact for the economic actors, because it is

full of value and not as limited as fulfilling the

satisfaction, but rather to the utilization of natural

resources that exist and keep away from the nature

of israf and tabdzir.

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Obor Indonesia.

ComsumptionGoal Dimension Dimensionindex Indicator







Consump tion

Pattern

HifdzuDien IndexDien

Tauhid

HifdzuNafs IndexNasf

Responsibilit

Asneeded

Satisfactionvalue

HifdzuAql IndexAql

Source

Balance

Benefits

Quality

HifdzuNasl IndexNasl

Halal

Tayyib

Blessing

HifdzuMaal IndexMaal

Sourceofincome

Value

Quantity

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