Tujuan konsumen: mendapat

kepuasan (utility) tertinggi

Batasan konsumsi: anggaran
Tidak bisa diterima dalam Islam

Jeremy Bentham (1748-1823)

Rasionalitas berpegang pada prinsip maximizing
pleasure minimizing pain
Dengan demikian, asumsi yang digunakan oleh
Bentham adalah;

kesenangan yang paling besar adalah

yang jumlahnya paling banyak (the
greatest happiness of the greatest
number).
tindakan yang baik adalah segala tindakan
yang mengarahkan manusia menambah
jumlah kesenangan, sementara tindakan
yang tidak mengarah kepada kesenangan
atau yang mengurangi jumlahnya adalah
tindakan yang tidak baik.

Adam Smith (1776)

Capitalism is based upon individual self
interest and the pursuit of monetary
gain
Humans are largely ruled by
sentiments, feelings and passions.
Theology is not a source of guaranteed
truth (spencer j. pack on smiths view)

Adam Smith (1776)

The capitalist economy is not the result
of total conscious planning
Similarly, the moral education and
socialization of a human is not the
result of total conscious planning. It is
the result of the constant feedback of
society to the actions of the individual

F.Y Edgeworth (1881)

Egoism merupakan nilai yang konsisten
dalam diri setiap manusia yang
mempengaruhi setiap keputusankeputusan hidup, termasuk keputusan
ekonomi

Self-Interest =
Egoism = Utilitarianism = Individualism
= Materialism = Rationalism
= CAPITALISM

1.
2.
3.

4.

Every individual should consume enough

economic goods to lead an efficient life
Certain (prohibited) goods should not be
consumed
Consumption of economic goods must
not be extravagant, just as excessive
indulgence in luxurious living is
discouraged
Consumption of economic goods, and
the consequent satisfaction, must not be
the ultimate objective of the individuals.
It should serve as a means to the
achievement of the higher ends of a
purposive life

1.

2.

Islam negates wants as the

motivating force for consumer
behavior, instead Islam uses needs.
Islam negates the assumption that
all wants are equally important and
that all unlimited wants are required
to be satisfied.

1.
2.
3.

4.

Rationality in Islam requires that spending

behavior of Moslem consumer conforms to the
teaching of Islam.
A consumer is rational only if;
He spends in moderation (Q 17: 29)
He spends not only on worldly goods, but also in
the way of Allah(Q 17:26)
Ceteris paribus, his consumption basket is
smaller than that of a secular consumer as it
includes only permissible things and excludes
prohibited things (Q 2: 173; 5:93; 25:67)
He does not hoard his savings, but channel them
towards investment. (Savings that are not
invested will be penalized in the form of zakah.

The total spending of a rational Moslem consumer can

be classified as follows:
1. Spending to achieve satisfaction in this world,
includes;
a)

Present (immediate) consumption in this world; and

b)

Savings/investment for consumption in the future.

2. Spending for others with a view to earning reward in

the hereafter, includes;
a.

What is immediately consumed by the recipients; and

b.

What is invested for social purposes or community

benefits or what is saved by the recipients for their
own investment.

Need is as value loaded a concept as

wants
Want is determined by the concept of
utility, need is determined by the concept
of maslahah.
The objective of the shariah is Masalehat
al-Ibad (the welfare of the human beings)
All such Gs & Ss which have maslahah
will be determined as needs.

Conventional economic theory describes utility as

the property of a good or service to satisfy a human
want.
If a thing can satisfy any want, the human being will
be willing to make efforts to acquire, produce, or
consume that thing.
Maslahah, according to Shatibi, is the property or
power of a good or service that governs the basic
elements and objectives of the life of human beings
in this world.
The five basic elements are;

Life (al-nafs)
Property (al-mal)
Faith (al-din)
Intellect (al-aql)
Posterity (al-nasl)

All such goods or services that have the power

to promote these five elements are said to
have maslahah for human beings.

1.

2.

3.

The level where the above five

elements are barely protected.
The level where the protection of the
above five elements is complemented
to reinforce their protection, and
The level where the above five
elements are either ameliorated or
refined

Maslahah is subjective in the sense that an individual will

himself be the best judge to determine whether a good or
service has maslahah for him.
The individual maslahah will be consistent with social
maslahah, unlike individual utility which will often be in
conflict with social utility (the absence of a common
criterion for the determination of utility).
The concept of maslahah underlies all economic activities
in a society. Thus it is the objective underlying
consumption, as well as production and exchange. The
maslahah remains the objective whether economic
activities are being performed at an individual level or
state level.
Comparison of maslahah in several instances, however,
may be possible. For example, A may be protecting his life
by eating an apple while B, by the same act, may only be
improving his health. In this case the maslahah of A is
more than the maslahah of B.

Resources should be first allocated to the essentials

(daruriyyat).
After meeting the essentials, resources can be allocated
to the complementarities (hajiyyat)
If resources still left, then it can be allocated to the
amelioratories (tahsiniyyat)
These classification provides the first level of preference
ordering in lexicographic nature and cannot be
represented by convex indifferent curve that
neoclassical economics assumes for preference
ordering.
The second level of preference ordering comes when
choice is involved within the three categories of needs.

(1) Worldly
Needs

(2) Cause
of Allah

Second Choice

(3) Present
Consumpti
on

(4) Future
Consumpti
on

Third Choice

(5)
Essentials

(6)
Complimen
tarities

(7)
Ameliorato
ries

(8) Choice
between
Substitutes

(9) Choice
between
Substitutes

(10) Choice
between
Substitutes

First Choice

Fourth
Choice

Types of Consumer Choice

The theory of consumer behavior in an Islamic

framework analyses four types of consumer
choices, whereas conventional theory restrict
itself only to the second and the fourth choices
and ignores the first and the third choices.
Hence the scope of the theory of consumer
behavior in an Islamic framework is much wider
than that under conventional theory.

There will be some additional institutions to guide

and monitor peculiar aspects of consumer behavior
in an Islamic economy, such as;
1.
2.
3.

Abstinence of israf;
Consistency in fulfilment of needs at the three levels
(daruriyyat, hajiyyat, and tahsiniyyat);
Abstinence from gross deviations from Islamic
principles.

To meet the objectives of the Shariah two types of

institutions are required;
1.

2.

Voluntary institutions, are developed through

adequate education and training of the masses in the
Shariah. Besides, shariah promotes social institutions
to fulfill social obligation (fard kifayah)
Enforcement institutions, are established to force
individual to refrain from activities that can create
social or economic disorder in the society

Sustain
Life The 5
Necessitie
L
s
N
Supreme
Reward

Prodigality
Frontier

Sufficiency
Threshold

Great
Reward

Zero
Reward

Severe
Punishment

R1

R2

R3

R4

R5

R6

R7

C3

C4

Consumption C7
in this life

P2

P3

P4

P5

C1

C2

P1
L

P6

P7
M

A Partial Relationship in a Muslims Utility Function

Tujuan konsumen: memaksimumkan maslahah

(manfaat dan berkah)

Manfaat: pemenuhan keb. fisik

Berkah: konsumsi brg halal pahala

Kebutuhan vs, keinginan

Ciri
Sumber
Hasil
Ukuran
Sifat
Tuntun

Keinginan
Hasrat (nafsu)
Kepuasan
Preferensi/seler
a
Subyektif
Dibatasi

Kebutuhan
Fitrah manusia
Manfaat &
berkh
Fungsi
Obyektif
Dipenuhi

Maslahah vs. kepuasan ?

Maslahah dan nilai2 ekonomi Islam
Penentuan dan pengukuran Maslahah
bagi konsumen

Besarnya berkah konsumsi ditentukan

oleh frekuensi konsumsi dan besarnya
manfaat brg/jasa konsumsi
M = F+B di mana M=maslahah,
F=manfaat dan B=berkah
B=F(P) di mana P=pahala total=
ip=frekuensi kegiatan kali pahala perunit
keg.
B=Fip M=F+Fip M=F(1+ ip)

Frek
Keg

1
2
3
4
5
6
7

Mafaa Pahala Pahala Berka Masla

tF
peruni Total
h
h
t
M=F+
B
10
18
24
28
30
32
32

27
27
27
27
27
27
27

27
54
81
108
135
162
189

270
972
1944
3024
4050
5184
6048

280
990
1968
3052
4080
5216
6080

Bagaimana kegiatan konsumsi tanpa

landasan ibadah?
Bagaimana kegiatan konsumsi yang
haram?
Buatkan tabelnya.
Maslahah konsumen dari membeli
barang:

Manfaat material
Manfaat fisik dan psikis
Manfaat intelektual
Eksternalitas positif
Manfaat jangka panjang

Di samping itu akan diperoleh berkah

jika

Bukan yang diharamkan

Tidak berlebih-lebihan
Diniatkan utk mendapatkan Ridha Allah
SWT

The Law of Diminishing Marginal

Utility
Hukum Maslahah

Maslahah Marginal (MM) ibadah

mahdhah

Maslahah marginal (MM) konsumsi

Konstan
Tidak konstant/mula2 naik lalu turun

MM antara konsumen yg peduli vs. tak

peduli berkah?

Setiap orang tidak sama pereferensinya

thd maslahah, disimbulkan
Ada orang yg menyadari dan yg tak
menyadari adanya maslahah
coefficient of awareness () dimana
=0 atau =1

Org yg tak sadar maslahah pasti tak punya

preferensi thd maslahah
Org yg sadar maslahah kadar pereferensi
maslahahnya berbeda
Shg 0< <2

M=F(1+ ip)
Konsumen tak peduli berkah

M=F

Konsumen peduli berkah ( =1)dg

koefisien preferensi, =1,5

M=F(1+ ip)1,5

BN

Keimanan puncak
kepuasan mendekati titik
M = BN
G1

M1

I1

Co=X0

X1

BN

Keimanan puncak
kepuasan mendekati titik
M = BN
G1

M1

I1

Co=X0

X1

BN

G2

Pendapatan naik
M2

G1

M1

I1

X0

X1

X2

BN

G2

Pendapatan naik, titik

kepuasan meningkat
dengan amal shaleh
cenderung tetap (konsumsi
barang meningkat)

M2

G1

M1

I1

X0

I2

X1

X2

BN

G2

Keimanan yang meningkat

akan mendorong titik
kepuasan mendekati titik
M = BN kembali

M2
C

G1

M1

I2
B

I1

X0

I2

X1

X2