Suggested:
Explores AUHW through human relations. Desire intensity influences consumption: restrained desires align needs with Shariah, while uncontrolled desires lead to excess. Society reflects varied consumption levels, basic to luxury, yet Islam warns against extravagance beyond necessity.
The Relationship Dimension of Habl min al-Nas- Self- Want/Lust
Habl min al-nas is the second component of the Islamic religion. In the context of the study of the unlimited human wants, the components of habl min al-nas can be broken down into three parts. First, habl min al-nas from a personal point of view related to the wants. Second, habl min al-nas from human relations concerning consumption. Third, habl min al-nas from the point of human connection with the environment concerning natural resources.
Habl min al-nas from the standpoint of the self is related to the inner self of the human being. More specifically, does it relate to how the level of human desire or appetite affects the level of consumption? Therefore, more clearly, this second relationship dimension can be illustrated in Figure 2.
Figure 2: The relationship between the level of consumption and the lust level
The Y-axis in Figure 2 represents the level of usefulness, while the X-axis represents the level of appetite. The curve marked M refers to humans. As found in Figure 2, low-lustful people such as lust, lawlessness and lust will be more likely to fulfil their desires beyond limits and cruelty. Their minds are controlled by unethical development found in their heart, implying the formation of behaviour that sparks negativity at the expense of positivity. This statement is in line with the word of Allah SWT:
“And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude” (Ibrahim, 14:34).
“Man is a creature of haste: soon (enough) will I show you My Signs; then ye will not ask Me to hasten them!” (al-Anbiya', 21:37).
“We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious” (al-Kahfi, 18:54).
“We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it, he was indeed unjust and foolish” (al-Ahzab, 33:72).
These verses explain how human beings tend to overstep and be cruel to themselves if they have low self-esteem that leads to unlimited wants. Therefore, based on Figure 2, when low-energy people tend to go beyond the limit, their wants to reach the highest level of consumption is beyond the level of tahsiniyyat. At this stage, they are more likely to have luxury goods and services and to exceed the boundaries. This situation can be illustrated in Figure 2 through A's position as such. When evil desires dominate the throne, all requirements relating to goods and services will exceed that of Islam.
However, if a human can control their passions to a better level, at least in their hearts, people will be able to control their level of usefulness to those who do not cross the line. They will be satisfied with the more appropriate levels of consumption such as daruriyyat and hajiyyat as well as tahsiniyyat if they are able and already meet the consumption level of hajiyyat and hajiyyat . This is in line with the word of Allah SWT:
"And those who reach for guidance, Allah adds guidance to them and gives piety to them." (Muhammad, 47:17).
"Know that God has brought the earth to life after its death (dry). Indeed, We have explained to you the signs (of our greatness) so that you understand." (al-Hadid, 57:17).
For them, goods and services are not the main goals, but their main goal is the blessing of Allah SWT translated through the use of those goods. The main goal of getting the pleasure of Allah SWT is also in line with the word of Allah SWT which means:
“But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction” (al-Nisa', 4:65).
“If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah. Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course)” (al-Taubah, 9:59).
"And this is because they say to those who do not like what Allah has revealed:" We will obey you in half (concerning opposing Muhammad and his followers). For Allah knows all the words and deeds that they hide "(Muhammad, 47:26).
The condition of those who make the blessing of Allah SWT as their primary goal can be illustrated in Figure 2 through the position of B as such. Therefore, it can be concluded that the better the lust and the higher the lust level, the lower and lower the level of consumption. Likewise, the worse the lower the level of lust, the higher the level of consumption.
The Relationship Dimension of Habl min al-Nas –Man to Man – Consumptions
The dimensions of interpersonal relationships here refer to an individual or a community that needs goods and services from other people. Human beings cannot afford all the goods and services to meet their needs and want. All they can do is to get goods and services from others. As such, it has become commonplace in human life to meet the needs and wants of all goods and services.
In this case, there are two parties involved. First, the parties will be the producers of goods and services. Second, the parties will be consumers of the goods and services. However, first-time manufacturers can be consumers of goods and services that they do not produce. Likewise, second-party consumers can also be producers of goods and services needed by other people or communities. Such is the dimension of interpersonal relationships that depend on the needs and wants of goods and services.
The need for one another to be used in common use in a developing society. In other words, the three levels of consumption namely, daruriyyat , hajiyyat and tahsiniyyat will exist in a well-developed society. This level of usefulness can be illustrated through a normal distribution as shown in Figure 3.
Figure 3: Normal distribution of consumption level
Based on the normal distribution of well-developed societal levels as shown in Figure 3, there will be a small subset of societies that fall into the category of daruriyyat and tahsiniyyat . This means that the members of the community are really poor and they don't have much. Many members of the public are concentrated in the category of hajiyyat , which is a medium living society. Therefore, this normal distribution reflects the level of consumption in a well-developed society. A thriving society is a society that works its economic activities fairly and fairly following Shariah . If society passes the normal distribution in the current category, the level of consumption can be unlimited. Then, there is an unlimited state of desire as can be illustrated in Figure 3. This situation can create two classes of society as well. First, society demands goods and services beyond its boundaries. Second, it is a society that offers goods and services that transcends.
However, Islam forbids its people to meet the needs and requirements of goods and services. Islam accepts the needs and wants of people from a variety of stages, from the least to the highest. Islam also still accepts the use of luxury goods and services in the tahsiniyyat category if the individual or society has the ability and does not violate Shariah . However, Islam does not advocate the use of luxury goods and services beyond the limits of tahsiniyyat beyond the limits. Therefore, believers will certainly be able to refrain from committing acts beyond the limits of their use of goods and services. This is in line with the word of Allah SWT which means:
"O you who believe, do not forbid the good things which Allah has for you and do not transgress. Surely Allah does not love those who transgress." (al-Ma'idah, 5:87).
This verse reminds people not to go beyond the limits and to follow their passions in all behaviours and activities including fulfilling the demands of goods and services. These goods and services are one of the natural resources that Allah SWT has given to mankind. As such, the exploitation of the environment should be made because of the necessity to improve the well-being of ummah through the provision of basic needs like housing projects to curb poverty and squatter houses.
* The next section (Part 3) will discuss on the relationship dimension of habl min al-nas - environment- natural resources and conclusion.
