فهرست مطالب محمدعلی فراهانی فرد

Theory of value deal with essence, the place and how to abstract values, and according to this, Western philosophers and Islamic sages each have their own principles. The present article tries to show the difference between these principles and their effects in economics, to emphasize the necessity of using the value principles of Islamic sages in the Islamic economy. For this purpose, the present article, with a review of the value principles of Western philosophers, followed up its effects on various objective-social, ontological, methodological dimensions and the content of economic theories, and then, with a review of the basics of Islamic sages, it’s supposed effects on the Islamic economy. has drawn a picture. Based on the findings of the article, the mentioned foundations have had effects on the place of economics, the place of welfare economics in it, the evolution of the theory of economic man, economic preferences and choice, the assumption of maximization of utility, the theorizing method of economics, and the criterion of political evaluation and function of social welfare. In contrast, the foundations of Islamic sage is influential on the non-instrumental identity of Islamic economy, the formation of the longitudinal and transverse levels of economic man, the beginning of theorizing from the recognition of levels of economic man and the design of indicators based on value concepts.

Practical methods of economics are shaped by its fundamental method. Epistemological foundations as part of the fundamental method, play a significant role in the applied method of economics. Mainstream economics is currently using the deductive hypothesis method as its main method and other methods are used as complement. Hypotheses are also derived largely from the theoretical legacy of economics. The findings of other disciplines and empirical observations are used as a refinement to basic theories. A critical study of these methods based on epistemological foundations suggests that the axiomatic method has the disadvantage of using uncertain premise in economics. The method of deductive hypotheses uses only probabilistic premise, and in that case, is limited to eliminating the sequence clause by experimental test. Islamic scholars use certain premises to eliminate these harms and use the disconfirming of sequence clause and confirming if clause in the method of exceptional deduction. Inductive method in this view can have three forms (incomplete induction, complete and with practical results) in Islamic economics and leaving it causes methodological problems. The interpretive method could be used in the study of human economic action and the recognition of political obstacles, and the critical method can play a significant role in the prescriptive and policy dimension of Islamic economics.

Some classical and neoclassical economic theories have been influenced by Descartes' ideas. By reviewing Descartes' ideas and their effects on economics, this paper suggests that the practical wisdom of Islamic economics should use the fundamental method of Islamic scholars as an alternative. The two intellectual origins of ontological precedence over epistemology and the existence of different levels of reason have the greatest impact on the practical method of Islamic economics and provide the ground for the formation of various types of rational, interpretive, critical and experimental explanatory arguments in it. Explanatory argument is a type of causal argument that takes a specific form according to the existence of the subject under study. The transformation of Islamic economics into practical wisdom, the organization of the principles of the subject, attention to Islamic goals in the text of Islamic economics, attention to non-religious theorems and the enjoyment of revelation are some of the methodological effects of the intellectual principles of Islamic scholars. As a result of these principles, the content of Islamic economics theories focuses on changing human motivations, conditions of uncertainty, material and physical dimensions of economic decision making, and avoids the machine approach and assumption of complete information and complete rationality in analyzing economic action. Using bibliographic sources and analytical methods, this article reviews the effects of Descartes' principles and explores the effects of the principles of Islamic scholars with an exploratory method.

This article examines epistemological nominalism and its effects on conventional economics. Nominalism has influenced on the applied method of economics that includes hypothetical thinking and methodological individualism.  This applied method in turn has led to some effects in analysis, like the formation of civil society theory, the meaning changing of distributive justice, and the theory of utility and focus on microeconomics. On the contrary, the practical wisdom of Islamic economic can  achieve a self-applied method by applying the fundamental method of Islamic wisdom.  The islamic wisdom, especially Transcendent Wisdom regards the universe as truth and indication from the outside by a critique of nominalism. The applied method of Islamic economic is based on the ontology of the issues and in each subject depends on the type of being that subject. Therefore, it only uses the empirical methods and exceptional deduction in material matters that are capable of experience and other methods apply to other topics. On the other hand, the narrated proofs have a special place in the applied method of Islamic economic. This applied method has effects that recognition of human essence and its relation to economic action are among them. This paper examines nominalism and its effects on mainstream economics through a critical analytical and library method and suggests an applied alternative method to the practical wisdom of Islamic economics.

The empiricism from its emergence in the 19th century to the logical Positivism and Falsificationism in the 20th century has had its effects on sciences in its period. These effects in Economics include matters such as: the separation of the prescriptive Economics, renaming the Political economy to Economics, converting the identity of Economics into an instrumental science, effecting on the economic heuman, the change in the method of theorizing and writing of scientific articles, spreading of econometrics and neglecting history of economic ideas and so on. The empiricism has effected unwantedly on economic ideas of Islamic theoresians so that the Islamic economic system does not be counted as of Economics. This leads to some kind of interior incompatibility in the Islamic Economics and likewise the positive and prescriptive dimensions of Islamic Economics be explained with the analytical tools of the Mainstream Economics. The explanation of these issues in the Mainstream and Islamic Economics and its factors is introduction to the reconstruction of the Islamic Economics

Post empirical epistemology was formed in Economics afterward paid attention to the role of the common sense in scientific knowledge. This epistemology has different branches in Economics, including interpretive, critical, and postmodernist one.
This article argues that relation of Islamic Economics with these paradigms can be understood by using Islamic philosophers' principles and then Islamic Economics should be based on these principles as a practical wisdom. Accordingly, studding an economic action should be based on supportive perceptions of it and the practical wisdom of Islamic Economics uses appropriate source for studding each layer of economic action and thus has different interpretive, critical, explanatory and prescriptive dimensions. Nevertheless, it has differences from each of the above approaches. In the practical wisdom of Islamic Economics interpretation is not based on empirical sciences, criticism is not based on common sense, prescribing is based on holy wisdom, and explanation is based on rational intellect

Probability calculus is one of the issues that have a major role in economics. Contemporary economics has distinguished between objective and epistemological probability and frequently has used the objective one in economic theories. But now in the wake of criticism of subjectivism on the objective probability, the orientation of the economy is towards Bayesian probability and epistemological probability. By studying the position of the probability calculus in different fields of economics, it is suggested to explain the principles of Islamic economics, on the basis of theories of Islamic philosophers. Motaalia Wisdom sees the objective possibility, some sort of psychological probability and only the logical certainty is valid. Allameh Tabatabai with the theory of Eetebarat has continued this way. Accordingly, the probability is the subjective expectation that whatever the lawful, do not exit the psychological probability. With its different levels, psychological probability is subject to the provisions of practical reason, and in some cases it can be followed in the absence of logical certainty. Use of this view benefits the Islamic economy in epistemological and methodological area. Method of Islamic economics uses probability calculus as way of verifying economic theories in absence of certainty. Also where the action is bases on probabilities, we could use the calculus. Probabilistic prediction is also another way of using this calculus in Islamic economics when we have no certainty. The interpretation of the martyr Sadr for probability based on elm-e-ejmali lacks discovery, because it doesnt reach the logical certainty.

The present acceleration of economic growth in countries has caused and gradually developed environmental crises in the world. Analyzing this problem morally, the present paper reviews two contradictory views in this regard. Some believe that existing crisis is due to separation from teachings of religions and that increase in the grounds of moral and religious education is its solution. Adopting a secular approach, others regard such religious teachings as disapproving attachment to this world and permission of excessive use of natural resources as influential factors for the creation of the crisis. This paper hypothesizes that this crisis should be regarded the effect of separation from religious values. The research findings indicate that, in the view of religion, especially Islam, natural resources and other divine graces are created for all men and environment is respected in sacred law, and that environment will protected by strengthening individual religious principles and such social institutions as commanding the good and forbidding the bad.

Sustainable development has two meanings: economic and environmental. In economics, sustainable development means the ability of an economy to meet a selected growth target andmaintain it for a long-run steady state. For the environmentalists, it means development that maintains a steady supply of delectable natural resources. This paper deals with the economies of the Muslim countries. It will focus of the economic sustainability of development without neglecting the ecological aspect whenever it is relevant.This paper divided into four Sections, in addition to its introduction and a conclusion. Section One is a necessary introduction that lays the ground for other Sections; it surveys some of the main indicators of the level of economic and social development of the Muslim countries.Section Two will focus on the Islamic economic approach to the development theory in general and to sustainable development in specific. This will be derived from the existing literature on Islamic economics. Section Three will discuss the most important prerequisites for sustainable development in the Muslim countries in the light of the contribution of the Islamic economics’ literature. Finally, Section Four will discuss policy recommendations.