Introduces the concept of Unlimited Human Wants in Islamic economics and contrasts it with Islamic worldview (tasawur). It highlights that faith (iman) shapes human consumption, where strong faith guides wants within ethical limits, while weak faith drives excessiveness.
1. Introduction
The discussion of assumptions, concepts, philosophies, and dominant economic structures in Islamic economics is often framed through two main approaches: the modification-accommodation approach and the methodological eclectic approach. The former, pioneered by Siddiqi (1988) and Kahf (1987), integrates fiqh with neoclassical economics, giving rise to a fiqh-based neoclassical framework that shapes contemporary mainstream Islamic economic thought. The latter, associated with Mannan (1989), selectively borrows and synthesizes ideas from diverse and even contrasting economic traditions, combining what is deemed beneficial into a more socially acceptable and populist model. While these approaches have contributed to the growth of Islamic economics, they tend to align Islamic economic thought with the dominant global economic discourse. Interaction with mainstream economic assumptions is often justified for developmental reasons, leading Islamic economists to adopt conventional economic principles, values, and assumptions, including the notion of the Assumption of Unlimited Human Wants (AUHW).
The AUHW, widely held in mainstream economics, has similarly been accepted by Islamic economists who reinterpret it through an Islamic lens, thereby presenting it as compatible with Shariah principles. However, whether this assumption truly reflects Islamic teachings remains open to scholarly debate. This paper therefore examines the AUHW from a tasawur (Islamic worldview) perspective, with the aim of identifying and analyzing its validity within Islamic epistemology. The study relies on document analysis using content and textual approaches, drawing on books, journals, proceedings, reports, and other scholarly writings from both Muslim and non-Muslim authors. The findings are expected to deepen understanding of AUHW from an Islamic perspective. The paper is structured as follows: the introduction presents the research issues, questions, objectives, and methods; the second section defines relevant concepts in both mainstream and Islamic contexts; the third provides an Islamic analysis of AUHW; and the final section concludes the discussion.
2. The Assumption of Unlimited Human Wants (AUHW) in Islamic Economics
Islamic tasawur in the human will involves two dimensions of the relationship. The first dimension of the relationship is the vertical relationship between “MAN - ALLAH AZZA WA JALLA”. In support of this assertion, Abdul Rahman (2010) asserts that our relationship with the Almighty will determine the mode of relationship with fellow servants, those that come. The second dimension of the relationship is the horizontal relationship dimension. Horizontal relationship dimensions are shaped into three types of relationships. First, the relationship between “MAN - HIMSELF”. Second, human relationships with other human beings. Third, human relations with the environment that includes flora, fauna and other forms of life. In our study, the environment can be segregated into goods and services in economic activity. The two dimensions of the relationship can be described as follows.
The Relationship Dimension of Habl min Allah
The dimension of the human relationship with Allah SWT is one of the components of Islamic law. The dimension of the relationship of God's ministries in the context of human will in the mainstream Islamic economy involves one's faith in terms of consumption. Faith can drive people's will toward goods and services. The level of human needs and desires is subject to the effects of faith in them. This is in line with the word of Allah SWT which means:
“And whoever submits his face to Allah while he is a doer of good - then he has grasped the most trustworthy handhold. And to Allah will be the outcome of [all] matters” (Luqman, 31:22).
“And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend” (Al-Nisa, 4:125).
These Qur'anic verses show that with a strong faith in Allah SWT, Muslims will be able to keep themselves from doing things that go beyond their limits. Matters beyond this limit include the use of goods and services. For example, Muslims who have a strong faith level will be able to control their desire not to exceed their unlimited level of wants. They will meet the demands of necessities such as shelter, food and clothing. If the needs are met, those who are capable will go to higher levels. They will try to satisfy their desires, but do not go beyond the limits of their relationship with Allah SWT (Qutb, 1987; al-Tabariy, 2009; Ibn Kathir, 2011). Believers will make every effort to control their will not to cross the line as depicted in the Hadith of the Messenger of Allah (SAW). The Messenger of Allah (SAW) said:
“ Has told us Yahya bin Bukair has told us Al Laits of Yunus of Az Zuhriy of Salim that 'Abdullah bin' Umar radliallahu 'anhuma said; I heard 'Umar say: "The Messenger of Allah (may peace be upon him) had given me a gift and I said to him:" Give it to someone poorer than me. "So he said:" Take it. If you have come to this property whenyou are not the one to spit it out or ask for it, then take it. And do not follow your desires” (Sahih al-Bukhari, Hadith No. 1380).
On the other hand, people of weak faith are prone to follow their passions for the sake of goods and services that transcend boundaries. Although their basic needs and wants are still not fully met, they tend to meet unlimited needs. This situation stems from weak faith. Their relationship with Allah SWT is fragile. When the relationship of Allah SWT is fragile, man cannot distinguish between the want blessed by Allah SWT and they want which is not blessed by Him. They want that is not blessed by Allah SWT is the unlimited want. As a result, people with weak faith will always follow the lower level of lust and lawlessness. The situation between this level of faith and the human will can be illustrated in Figure 1.
Figure 1: The relationship between the level of iman and human wants
Figure 1 depics the relationship between the stages of human faith in Allah SWT with their will to goods and worship. Axis Y refers to the stage of faith and X position also refers to human will. The curved line marked M also refers to humans. A human who has a high level of faith will influence the use at a low and ordinary level, that is, the level of ordinary needs and wills as indicated by item A. If they have a luxurious level of will, they do not exceed the limits. Conversely, people who have weak faith will affect the use at a high level, namely the level of will that is not limited as indicated by item B. This situation is drawn by those who have weak faith are more likely to do things that are wrong and beyond the limits as the word of Allah SWT:
“But man wishes to do wrong (even) in the time in front of him. He questions: "When is the Day of Resurrection?" (al-Qiyamah, 75:5-6).
“Nay, but man doth transgress all bounds, in that he looketh upon himself as self-sufficient” (al-'Alaq, 96:6-7).
“Truly man is, to his Lord, ungrateful, and to that (fact) he bears witness (by his deeds), and violent is he in his love of wealth” (al-'Aadiyat, 100:6-8).
In the Hadith of the Prophet Muhammad SAW, which means:
“Muhammad bin Abdullah bin Numair has told us Abu Khalid - that is Sulaiman bin Hayyan - of Sa'ad bin Thariq of Rib'i of Hudzaifah…Hudzaifah said, "I heard the Messenger of Allah said: "Slander will be displayed in the human heart as the mat is displayed (vertically intersecting each other). No matter what heart the slanderer has, it will stick to the black spots. Likewise, whatever heart he does not have, the white spots will stick to him until the heart is divided into two parts: white as a smooth stone no longer subjected to slander, as long as the heavens and the earth still exist. Whereas others turn to dark grey such as rusty copper, it does not call for good and does not prohibit evil unless it is absorbed by its lust” (Sahih Muslim, Hadith No. 207).
“ Has told us Muhammad bin Yahya Al Azdi Al Bashri had told us' Abdus Shamad bin 'Abdul Warits had told us Hasyim bin Sa'id Al Kufi had told us Zaid Al Khats'ami rather than Asma` bint' Umais Al Khats 'amiyah said: I heard the Prophet sallallaahu' alaihi wa Salam said: "As bad as the servant is a servant who is arrogant, proud and forgetful about the essence of the Most High and Most High, as bad as the servant is a servant who is dictatorial and cruel and he forgets the essence the Almighty, the Most High, as bad as the servant is the servant who forgets and is negligent and forgets the grave and the test, as bad as the servant is the servant who exceeds the limits and exaggerated, forgetting the beginning and the end, as bad as the servant is the servant who seeks the world at the expense of religion, as bad as a servant is a servant who seeks religion with things that are thankful, as bad as a servant is a servant in controlled by greed, as bad as the servant is the servant who is controlled by the passions that mislead him and as bad as the servant is the servant who is ruled by greed which makes him despicable” (al-Jami 'al-Tirmidhi, No. Hadith: 2372).
Besides, those who have weak faith are not just impatient in obtaining goods and worship, even there is no feeling of khawf and subsiding within them. In support of this view, the Quran provides the following:
“O Children of Israel! Call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me” (al-Baqarah, 2:40).
Another saying of Allah SWT, which means that:
“For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord” (al-Anfal, 8:2).
People with high levels of faith have no desire to go beyond the limits because they are always controlled by the feeling of being able to do things outside of religious boundaries. They are also patient and generous with the provision of Allah SWT whether they are small or large. This is in line with the word of Allah SWT which means:
"By (the Token of) time (through the ages), verily Man is in loss, except such as have faith, and do righteous deeds, and (join together) in the mutual teaching of truth, and patience and constancy" (al-'Asr, 103:1-3).
Figure 1 also shows that the level of faith can also vary from high to low depending on the effect of faith on them. People who can control their will affect the level of faith to a higher level. Similarly, Figure 1 shows that human will can change from normal to transcendent depending on the effect of faith on them. Weak believers will have an unlimited want. High-minded people will be able to control their appetites to remain at the level that Allah SWT sees.
* The next section (Part 2) will discuss on the relationship dimension of habl min al-nas- self- want/lust and the relationship dimension of habl min al-nas –man to man – consumptions.
