ahmadaliyousefi

The value of credit money may increase due to some reasons. In the premise of devaluation, there are clear jurisprudential views about the amount of repayment of debt after maturity. However, in case that the value of money increases, how much the debtor should repay? Since the actual due (right) of the creditor and debtor is jurisprudentially an important issue, this question must be clearly answered. Answering to this important question, on one hand, requires a precise examination of some aspects of the issue of credit money, and, on the other hand, needs the presentation of clear jurisprudential proofs. According to the stated assumptions, the research hypothesis is as follows:The purchasing power of money in the debt is the criterion of payment of debt in the premise of the increased value of the money. Using a descriptive-analytical method and collecting library data, we concluded that in the event of a sharp increase in the value of money, and while the debtor is not able to pay the debt at maturity date, he must pay an amount lower than the nominal amount received to the creditor. However, in the event of a slight increase in the value of the money, the payment of the nominal amount is considered the full payment of the debt. If the purchasing power of money has increased since the time of its receiving until the time of its payment, and the debtor pays the debt after the deadline despite the ability to pay, he needs to pay the received nominal to the creditor to compensate the losses.

In the Islamic approach, the right of all people to enjoy the opportunities and benefit from public resources are the two dimensions of justice, meaning "Giving everyone one's entitlement". In this framework, the first step towards the realization of justice is to fight inequality in the distribution of opportunities, resources and public facilities (Beit al-Mal) in the favor of the poor and deprived in the Islamic society. This paper examines the distribution of subsidies in Iran's economy, considering the requirements of justice in the Islamic approach. The main question of the research is: what is the criterion for the fair distribution of Anfal and the public resources of the country, especially in the context of poverty and class divisions? According to the research hypothesis, in the context of poverty and class divisions, in the distribution of public resources of the country including the distribution of subsidies, one can allow an unequal distribution for the benefit of the poor, so that justice can be achieved faster by reducing the class division. Using the descriptive and analytical method and Islamic and jurisprudential doctrines on the one hand, and examining the experiences of the current distribution of subsidies in Iran on the other hand, the present paper seeks to prove this hypothesis and the necessity of its implementation in the distribution of subsidies in Iran.

The value of credit money decreasing over time; but for some reason it may be increasing, as well. Given the decrease of the money value, there are clear jurisprudential views about amount of payment of the debt on due date; however, given the increase of the money value, what amount should the debtor pay? Answer to this important question is on one hand subject to accurate study of the dimensions of credit money and on the other hand to providing clear jurisprudential proofs.The hypothesis that this article is seeking to prove is that the purchase power of money in debt is the criterion for fulfillment of right in case of increase and decrease of money value. Therefore, in case of substantial increase of money value, payment of less nominal amount of money than the money received is unobjectionable; but in case of slight increase of money value, payment of the nominal amount is considered as full settlement of a debt.  

The structure of enacting economic laws- the method of adequacy of non-contradiction - has led to institutionalization of a specific economic structure in Islamic Republic of Iran. In addition, sometimes the Guardian Council recognizes legislation contrary to the constitution law or Islam but regarding the process in which the Expediency Discernment Council follows, it will be enacted. The enacted laws through the Expediency Council are valid until the expediency remains but all the cases have been considered permanent so far. It seems that this is one of the causes of economic problems in Iran which requires more deliberation on the usage of the method.
Therefore, the jurisprudence system faces the question: Is the method of adequacy of non-contradiction valid in economic legislation, and consequently, would be the economic structure derived from the method applicable? Based on this question, the postulation and hypothesis of the research is: although the method of adequacy of non-contradiction is valid in individual behavior and economic relations, but in behaviors and economic relations at macro and in economic legislation and consequently in the economic structure derived from the method it faces a serious deliberation. The answering of the question and proving the hypothesis, based on library study method, are pursued by descriptive-analytic research method. It concludes that although such a method is valid in individual behaviors and relations but requires a serious deliberation for the behaviors and economic relations and legislation at macro and there should be another method in the discovery of economic model of Islam and in legislation too

Cash that its Khums has been paid and is stored in banks in order for business or savings is sometimes faced with an increase in the purchasing power. Some acceptable scientific and jurisprudential comments have been made on the devaluation but no research has been conducted on revaluation. The question is whether Khums is belonged to the increase in the purchasing power. In other words, is the revaluation considered as the quintessence of interest, *, and business so that Khums is belonged to? Given the aforementioned titles being customary in order for Khums belonging, if custom regards the increase as the quintessence of interest, *, and business, Khums is belonged to and if the custom judgment is on non-compliance of the purchasing power increase, Khums is not belonged to that increase. In case of lack of recognition with Ijtihad reasons on the increase in the purchasing power of money, principles of acquittal and presumption explain that Khums is not belonged to the increase in the purchasing power of money. The research assumption is proved in a descriptive-analytical way, by collecting library data, and by utilizing rational methods. The result of the present study is that, considering the fact that the purchasing power of money is the valuation of its nature, Khums is belonged to the increase in the purchasing power because the titles interest, and business are true.

In every economic system, "value-oriented concepts" direct thinking and economic behaviors, and also affect structures. The development and interpretation of these concepts is highly dependent on the accepted ontological foundations. Using the analytical method, this paper analyzes the role of value-based concepts in organizing the economic system. In this analytical and descriptive study, the value-based concepts of the economic system of capitalism and the Islamic economic system are studied comparatively. The results of the research show that the economic system of capitalism, by virtue of its own special value-based concepts, logically has a capitalistic monolithic structure with three components: the "pursuit of personal material gain", "the behavioral principle of free economic competition" and "individual private possession". In contrast, the economic system of Islam, based on its reliance on Islamic value-based concepts, has a four-part structure in which each part is characterized by three specific components. This kind of structural extraction based on value-based concepts indicates the difference in issues, questions and solutions between the Islamic and secular economic systems.

The jurisprudent, mystic, philosopher, and morality master, Ayatollah Mohammadali Shahabadi used to pay great attention to the social and economic problems of his time. Closely examining the economic conditions of the time, he showed that the major cause underpinning economic problems is the prevalence of eastern and western economic systems in Iran and the other Muslim countries. He, thus, has inferred and designed a comprehensive economic model different from eastern and western ones on the basis of Islamic ontological and value foundations. In his economic model, he suggests an administrative model under the surveillance of Muslim governor and Vali-e Faqih which enjoys its special financial, monetary and capital institutions and is different from the conventional economic institutions of his time. Using the method of text interpretation and analysis, the present article tries to introduce Ayatollah Shahabadi’s preferred economic model and indicate that, in his viewpoint, the major solution in order for the Islamic society to get out of economic difficulties is inferring and designing the economic model using formation (Takwin) and innovation (Ibda) method.

Production firms, after subtracting all costs including opportunity and accounting costs, usually gain net economic profit. According to the capitalistic economy’s foundations and the relations established in that regime, this profit belongs to capital and its owner. Net economic profit’s belonging to capital and paying a minimal fixed wage to the skilled, semiskilled and ordinary labor forces have led to the society’s wealth and income’s being intensely concentrated in the hands of some few people. Statistics reveal that wealth and income gap is increasingly getting more severe. The stability of this gap’s growth leads to the stability of poverty in the society. Thus, all the economic systems have remarked their opinion about this kind of profit, and try to adjust, transfer or remove it in the economic relations. Capitalism suggests the perfect competition market model as an instrument for removing the net profit belonging to the capital. However, since perfect competition market is just an unreachable ideal, it hasn’t been successful to do so. Socialism describes abolishing private property and omitting profit principle from economic relations as the solution for removing net economic profit belonging to capital, whose outcome has been vast public poverty. The present article argues that the most appropriate model for solving the problem is that of integrative cooperative economy. Besides determining a suitable reward for capital, this model transfers the net economic profit to the skilled, semi-skilled and ordinary labor forces on the basis of their contribution in its production. Income and wealth distribution, thus, is done in such a way that adjusts the income and wealth gap, provides the favorable propensity, and constrains and reduces poverty. The present article, therefore, using descriptiveanalytical approach, examines these models, and explicating the integrative cooperation on the basis of Islamic teachings, shows that this kind of cooperation manages to transfer net economic profit to labor, and distributes it, within the economic model, between those actually contributing to its production.

The religious economic democracy model with its special humanological foundations is a model at the same level as the economic capitalocracy model of capitalism and economic statism of socialism. By designing and implementing religious economic democracy models, Islamic Republic of Iran can get liberated from the economic problems, reach its goal of national justice-oriented production, curb inflation and recession, decrease the unemployment rate, and confront the enemie's economic plots, bearing the least possible damages. In the religious economic democracy models, every person can literally be in charge of their economic affairs and all economic active groups (capital owners, labor force and consumers) can reach their economic goals. These models should be so ambient that the infrastructure of economic activity consistent with the economic motives and mood of every economic agent be provided. This article, using the descriptive-analytical method, tries to prove the hypothesisthat the Islamic teachings have the capacity necessary for presenting the economic democracy models in order for all economic active group's goals to be satisfied, and also for the goal of national stable justice-oriented production to be reached.

After failure of private sector in poverty reduction, capitalism functioned a major role in economy. The mixed and two-part economy has also been unsuccessful in economic problems, because capitalists dominated all the parts of government and acted on behalf of their own benefits. After demonstrating economic problems as lacking ethical teachings, economies followed the non-profit economy, but it could not solve the problems. Therefore, some authorities suggested the cooperative economy as the solution, but the problems became bitter.The author believes that for solving economic problem, there should be a four part economy. The capitalism teachings have not the enough capacity for this kind of economy and instead the Islamic economy teachings have this capacity. This research with a descriptive-analytical approach and comparing the capacities of Islamic teachings and capitalism teachings, establishes a four part economy according to Islamic teachings.

In the constitution of the Islamic Republic of Iran, economics of the cooperative sector has been introduced as one of the three sectors of Iran economics. Some instances have also been introduced as its goals in the law of cooperation.However the basis of pointing them out as goals is not known. It is a fact that goals determine the desired target and the path on which activities must take place. It is only through determination of goal that needs, resources and methods of reaching it can be specified, otherwise reaching the goals would be a difficult task and will be faced with numerous mistakes.In this article, using a descriptive-analytic method, first goals of an Islamic economic system have been mentioned. Subsequently a model of Cooperative economics acceptable to all intellectual schools of cooperatives and after slight corrections is also endorsed by Islamic teachings, is explained. Afterwards it identifies the goals of cooperative participators, cooperative economic sector and government in this model and it demonstrates that establishment of this cooperative economic model is a favorable ground to achieve the goals of Islamic economic system. In the end, keeping in view the results of this research, deficiencies of cooperative economics in the laws of the Islamic Republic of Iran are brought to light and are revised in accordance with the results of this research.

With respect to women's employment, various views exist amongst experts of the fields of economics, social sciences, ethics and religion. Some, with their economic view point, support women's working outside the home premises.Others, like some Islamic thinkers, contrary to Islam's permission in this regard and practical examples supported by Islam in its early days, are against the idea of women working outside. It appears that with respect to women working and getting employed, if policies compatible with their natural, spiritual and physical creation are not considered, undeniable damages will be implicated upon the society and family.The present article with a descriptive-analytic method and benefiting from Islamic teachings, aims to discover the overall desirable strategic policies with an Islamic approach for women's mployment. Considering such strategic policies,women's occupation outside their homes will either not hurt the society, upbringing of children, family etc. at all, or the damages will drop to the least.

The positive point about justice is that it is sought naturally by mankind and this has been always noticed by people, as well as divine and human schools of thought. Islam, as a complete and finishing religion, has laid great stress on observing this principle in all aspects of human life. Economic justice means observing all economic rights in such fields as behaviors and economic relations. This goal, as an economic end, will be realized only when all people in the society find what they deserve in terms of wealth and income.From the viewpoint of Islam, human rights have two origins: labor and need. According to amount of labor, a human’s right to property and wealth in the society is realized. Also, needy people who cannot work assert their right on wealth and property in the society their need and it is incumbent on the government and rich people to meet their needs as much as they can.All people should be offered equal opportunities for taking advantage of divine bounties. Although after distributing opportunities in an equal manner, if a group of people could take more advantage of those bounties due to being more talented and studious, it would not be against justice.