376 chapter nine
or thirteenth century. The jurists al-Shaibànì(750–804), and Abù-
Hamid al-Ghazàli (1058–1111 A.D.), whom we cited earlier in chap-
ter 5 when discussing their works on Earnings and Iœya" Ulùm
al-Dìn, The Revival of the Science of Religion, respectively and the
jurist al-Shàtibì after them (d. 1396), discussed the theory of con-
sumption and the behaviour of consumers in a competent economic
manner, (Al-Shaibàni, Al-Ghazàli, 1937, Al-Shàtibì, and Al-Raysoony,
1995). The missing element in their analysis, however, if that is to
be considered as missing, is the use of modern marginal analysis.
The jurists discussed consumption theory with three aims in mind:
(a) to draw for the consumer his map of consumption and the bas-
ket of goods that he consumes, as this ought to be in line with God’s
command, (b) to guide the consumer in his/her manner of con-
sumption to the pattern that is blessed by God to show how and
how much to consume, and (c) to outline the responsibility of the
state in relation to the consumption of the poor and needy in accor-
dance with the order of God. A consumption function lies in the
heart of Islamic teachings as examined earlier in chapter 2 in three
important aspects. As shown previously, the stand of Islam in connec-
tion with these three main issues is that (a) consumers should consume
what is only permissible, abstaining from the forbidden and the
frowned upon, (b) they should consume in moderation; no niggardliness
but also without extravagance, and (c) the state has an obligation to
guarantee the level of necessities to the poor and needy through the
use of Zakàh resources. Early jurists elaborated on these levels of
consumption as well as the role of the state in some detail, and their
deliberations have been utilised by modern Islamic economists with
the application of new analytical tools such as marginal analysis.
Benefiting from the available knowledge on the subject al-Zarqa
embarked on what he referred to as the social function of consumer
behaviour (Zarqa, 1980). The social function of consumption, if
observed, will lead to the maximization of God’s reward in seeking
his satisfaction of goods and services consumed. In doing so, the
consumer would observe the three levels of consumption, which are
divided into: necessities, convenience and refinement. In line with
the definition of early jurists, necessities incorporate all activities that
are needed to preserve the five foundations for a good individual and
social life in Islam, namely: religion, life, mind, offspring (marriage),
and wealth. Conveniences embrace all activities and goods that are
not vital to the preservation of the five previous categories of foun-