Maksimalisasi Social Welfare Sharia

Many are doubting whether the value of a function to cardinal (or social welfare functions cardinal) is the cleanup value. How do you sum up the value to some people who have marginal value for the money that different (rich and poor)? Some still meragunak value of the function of value to Ordinal. They have proposed the understanding of other measurements from "well-being" as an alternative to menetan price index, the function "ketidakmauan to pay" and the size of the price of other-oriented. Based on the size of this price increase is seen as consumerism and produktivisme with many. The size of the price will be based on the note that it is possible to implement economic prosperity without the use of the price, although this is not always implemented.


Explicit assumptions in the value of the function of welfare and seca implicit in the selection criteria of efficiency, create economic welfare field that is very subjective and normative. This can create controversial. If the assumptions hidden value is received or not critical, economic kesejahtn will become dangerous. Technical-economic welfare of a grip a position to start early. Maximization of welfare is the optimum position relative to the early beginning.
In one of the piano, the Messenger of Allah. Invoke the protection of Allah sciences that is not bermanfaaat. This refers to prayer, the test for determining success and failure of a branch of science is the extent to which konmtribusi directly or indirectly from science to the realization that human welfare is clearly the target maqashidusy sharia, which will be discussed in this chapter. Economics is not excluded. Even if the economy will remain Islamic concentrate on the aspects of the allocation and distribution of resources, exactly as conventional economics, purpose, but primarily hatus realize maqashid. This will override the possibility to see each market as ekulibrium

The optimum situation. Only ekuilibrium market harmony, or does not contain apaling conflict with maqashid which can be regarded as the optimum and can be accepted. Given the Pareto optimum always associated with each ekulibrium market, the need to replace it with the concept of optimum Islam, which means that ekulibrium reflects the realization that the market simultaneously level optimalitas efficiency and equity are consistent with the maqashid.
An economy can be said to have reached the optimum level of efficiency if you have been able to use the entire potential of human and material resources in a way in which goods and services that meet the needs can be produced in the maximum level of economic stability and reasonable growth with a sustainable future . To test the efficiency of such lies in the inability to reach a situation in which more socially acceptable without creating macroeconomic imbalance and the ongoing ecological damage to the institution or without family harmony and social network or moral community. An economy can be said to have reached equity (equity) optimal if the goods and services produced can be distributed in a way in which the needs of individuals (regardless of whether they are rich or poor, male or female, Muslim or nonmuslim) can be fulfilled and there are also memadahi the distribution of wealth and income that is fair without adverse impact on the motivation of work, save, invest and do business (Chapra, 2001:100).

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