Efficiency in the sense of Pareto Optimum neutral value and modern ekuilibrium also did not appear in the literature of Islam. This does not mean that the concept of efficiency is not known. This concept has been identified in some understanding. One is in business to do the best. He said. Uphold the quality, with good charity) and itqan (perfection). He said, "God has obliged you to do good (charity) in all matters," and that "God loves those who do work, do it with excellence." Efforts to complete their charity can do business itqan, and both of them together can help realize the use of resources and human nature with the most efficient and fair. Efficiency is also necessary in the context of the various resources should not be wasted or misused because of the lack of accountability to God. According to one advice to Abu Yusuf Aaron ar-Rashid, which is based on the word, accountability is valid for all resources, including human age, knowledge, wealth, and all the physical ability. Accountability demands that these resources be used to help maximize human welfare. Accountability is valid for resources, whether it is not the perspective of human resources or natural resources, rare or abundant, the cost or free (Zarqa, 1980:4).
Thus, the use of resources in the most efficient economy konvensioanl can be defined according to the Pareto Optimum, while in an Islamic economy will be determined based on maqashid. Each of the torpedo realization maqashid must be seen as vanity and inefisiensi (Faridi, 1983:40). For example, in conventional economics, the concept of Pareto Optimum allow demolition if the excess output of this business allows arrest without a decrease labanya consumers become worse (the condition) because the price rise. However, as this is not acceptable in Islam because the paradigm of behavior such as this will not only damage the resources provided by God as a form of trust but also cause injustice to the consumer. Although the effort to maintain prices at current levels can not be made more useful if the excess output was not destroyed, the price will drop or excess that can be distributed to poor people. Similarly, time and energy that is used for prayer and fasting will appear futile if the framework is seen by materialism, because it will cause, though not always, the decline in output so that hinder the Maximization of output and profit. However, if the contribution is viewed from the angle that the rich will be able to create a character-building and improving human welfare and the spiritual, prayers and fasting then surely have positive benefits. Perhaps because of this reason, and other reasons, such as that shown previously that one of qaidah ushul allow a determination of private sacrifice for a more narrow gain occurred in the greater public. Generally, the theologian that the Sharia, with the strategies and moral values that are provided to instill these values effectively in the community, not only will help ensure justice and prosperity for all, but also encourage the progress of mankind. Al-Mawardi suggests that Islamic teachings have proven to be a solid foundation for the improvement and stability in the world. Ibn Khaldun also stressed that a country can not achieve progress and strength except with implementing Sharia (Chapra, 2001:61).
Thus, the use of resources in the most efficient economy konvensioanl can be defined according to the Pareto Optimum, while in an Islamic economy will be determined based on maqashid. Each of the torpedo realization maqashid must be seen as vanity and inefisiensi (Faridi, 1983:40). For example, in conventional economics, the concept of Pareto Optimum allow demolition if the excess output of this business allows arrest without a decrease labanya consumers become worse (the condition) because the price rise. However, as this is not acceptable in Islam because the paradigm of behavior such as this will not only damage the resources provided by God as a form of trust but also cause injustice to the consumer. Although the effort to maintain prices at current levels can not be made more useful if the excess output was not destroyed, the price will drop or excess that can be distributed to poor people. Similarly, time and energy that is used for prayer and fasting will appear futile if the framework is seen by materialism, because it will cause, though not always, the decline in output so that hinder the Maximization of output and profit. However, if the contribution is viewed from the angle that the rich will be able to create a character-building and improving human welfare and the spiritual, prayers and fasting then surely have positive benefits. Perhaps because of this reason, and other reasons, such as that shown previously that one of qaidah ushul allow a determination of private sacrifice for a more narrow gain occurred in the greater public. Generally, the theologian that the Sharia, with the strategies and moral values that are provided to instill these values effectively in the community, not only will help ensure justice and prosperity for all, but also encourage the progress of mankind. Al-Mawardi suggests that Islamic teachings have proven to be a solid foundation for the improvement and stability in the world. Ibn Khaldun also stressed that a country can not achieve progress and strength except with implementing Sharia (Chapra, 2001:61).
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