فهرست مطالب amir khadem alizadeh

Studies conducted on the relationship between central bank independence and inflation show heterogeneity in the results. Some of these studies have concluded a negative relationship, while others have concluded a positive or insignificant relationship between central bank independence and inflation. The purpose of this study is to conduct a multilevel meta-analysis to examine the effect of central bank independence on inflation. For this purpose, all full-text articles that examined the relationship between central bank independence and inflation were reviewed. After reviewing the content and results, 58 studies were selected to enter the meta-analysis based on the meta-analysis protocol. Data from 58 selected studies included 619 regressions and 913 coefficients that were extracted and coded. In the first level of meta-analysis, the regression coefficients of each study were combined and the effect size of each study was calculated. In the second level of meta-analysis, to calculate the total effect size, the effect size of 58 studies was determined according to the weight of each study. The result of the combination and conclusion of individual studies shows that the independence of the central bank has a small negative and significant effect on inflation. The results also showed that the type of index used to calculate the degree of central bank independence affects the relationship under meta-analysis. In addition, the negative effect of central bank independence on inflation is greater in developed countries than in other countries.

Social justice has always been among the highest human ideals throughout history leading to the development of various theories in this regard. It is of special importance to understanding the real tendency of individuals to adopt more effective policies for realizing social justice. Religiosity  is among the factors forming attitudes of individuals and thereby their economic and social behaviors. This experimental study investigated the effect of Religiosity  on the tendency of 150 students in Tehran’s universities in choosing justice theories in different decision-making situations (without personal interest. third party). The results of this experimental study based on the Logit model showed the significant positive impact of Religiosity  on the likelihood of selecting the Shahid al-Sadr’s justice theory in the first and second decision-making situations. Religiosity  and social class showed a more significant positive impact on the persistence of individuals in choosing the Shahid al-Sadr’s justice theory in the second situation than in the first situation.

More learning about interaction between culture and formal institutions is a necessary condition for improving economic performance. Economic progress needs legal and cultural reforms, but history has shown that one-sided look at reform is doomed to failure. In this research, some aspects of this relationship have been clarified by descriptive-analytical method and by referring to the documents and library datas. The analyzes are based on the New Institutional framework. Findings of the research suggest that "transplant effect" or "Goodness of fit" is an important barrier to the implementation of laws: 1. The implementation of laws requires the existence of norms that encourage people to obey them and monitor the performance of the state. 2. Institutions usually complement each other and form an institutional framework; an institution does not act alone. 3. Official rules may be easily transferred, but culture due to path dependency may not be coupled with changes in laws, and make Conflict between imported and domestic institutions 4. The culture provides incentives for the implementation of formal institutions and, in case of conflict, people prefer to follow their culture. 5. Laws must be demanded by society to be implemented. If the laws are developed without regard to the needs of society, they will remain in the books. Therefore, cultural considerations should be considered in legal reforms. The culture and formal institutions together with eachother make Self-reinforcing cycles that lead to equilibrium.

Different people, schools, and communities have always paid considerable attention to justice, because it lies deep in the nature of human beings; as a result, numerous theories have been formulated about justice. This study aims to examine the tendency of people toward the economic justice theories of Shahid Sadr and John Rawls via an experiment on 150 students of the universities in Tehran. The results attached more credibility to Shahid Sadr Justice Theory concerning different decision-making situations (without self-interest (third parties), with self-interest, dictator). The findings of the empirical experiment, conducted based on the Logit Model, showed that the variables of income, age, and social class have a positive, significant effect, and the variable of ownership has a negative, significant effect on people continuing to adopt Shahid Sadr Theory in situations with self-interest compared to those without self-interest. The marginal effects of the variables of age, income, social class, and ownership are 0.039681%, 0.172866%, 2.202202%, and -0,542678%, respectively.

Rationality or behavior based on reason is one of the most important attributes of individual and social human action and in this general sense, it is universal and common among human beings. Considering the cognitive, value and practical levels of rationality and explaining its reliance on ontological and epistemological foundations, reveals the difference between Islamic and instrumental rationality. On the other hand, rationality, since it organizes the behavior and social interaction of human beings, has an important role in determining the nature, realization and efficiency of social capital as one of the important factors in achieving growth and development. The study of the ratio of Islamic rationality in determining the nature, context and efficiency of social capital in comparison with the rationality of conventional economics (instrumental rationality) is important and should be considered for planning and policies to achieve the growth and development of the country. In this research, with an interdisciplinary philosophical-economic approach, while explaining what Islamic rationality is, relying on its principles and enumerating the components and dimensions of social capital, the relationship between Islamic rationality and social capital and its advantages compared to instrumental rationality are investigated. Findings show that the nature of social capital based on Islamic rationality is beyond mere objective and historical communication based on social needs and the basis of individual and collective action on Islamic rationality based on strategic principles and economic human beings can logically level Promote trust and participation and prevent the negative aspects of social capital, pave the way for its realization and greater efficiency

Cultural, social, and economic changes are closely correlated, however, understanding such a relationship requires a theoretical model. The current paper has provided a conceptual model for explaining the relationship between culture and economy. Some economists consider culture as resistant to change and some others consider it very flexible. Moreover, some consider cultural values as universal and some as specific to societies. The purpose of this paper is to outline the relationship between these theories and provide a model for the complicated relationship between culture and economic development and understand cultural stabilization and changes. The main question is why some societies are incapable of expanding universal values. We applied conceptual discourse analysis. The analyses are performed in the "new institutional economics" framework. Three issues were discussed: First of all the speed and orientation of cultural changes, then the process of socialization and cultural transfer. The relation between culture and formal institutions and also the Hobbesian problem are the last issues covered in this paper to build a model of cultural stabilization and change in a developing economy.

Comprehensive and realistic analysis of economic phenomena requires considering the complexities of human behavior and human society. In this context, a better understanding of economic development requires understanding of social and cultural evolution and its complex and mutual effects on economic developments. In this article, two Neoclassical and New Institutional schools were compared in terms of the relation between culture and economics with a comparative approach. The question is: what is the relationship between culture and economics and how this relationship helps to understand economic and cultural developments. In general, the neoclassical school has removed the normative part of the economy in its agenda. Although DJong(2000) tried to introduce culture as a source for preferences or limitations in the Neoclassical model, and limit institutional model to limitations, these view is rejected here. Some methodological problems, such as the assumption of exogenous preferences and complete rationality are recognized. Also in this paper we extract new institutionalists viewpoint on culture and economics, and first separate studies at the micro and development level, secondly provide a model from Douglas Northchr('39')s views on culture, Third, observe a unified approach among the new institutionalists, despite the differences, and ultimately express the strengths of the new institutional school in solving neoclassical model problems and better understanding economic developments. This paper also compares two views. The most important difference is that culture in neoclassical economics is an endogenous factor, but in institutional economics it comes to analysis as informal institutions and is therefore a strong point in providing better analysis. Finally the policy prescriptions of these two approaches are summarized.

The goal of the positive economics is to describtion, explaining, and prediction, that is, by studying the relations between economic phenomena seeking to recognize reality as it is. In this way, the positive economy is crystallized in the form of the discovery of economic laws. In Islamic economics, we can also pursue this goal and analyze economic phenomena and community behaviors. Therefore, the main question of the current research is that the principles of the positive economic, can be deduced from the verses of the Holy Qur'an and the traditions? For this purpose, using the conceptual analysis method, all Quranic verses and narratives of some books of narrative were studied and the principles and traditions mentioned in the form of the declarative sentence and the conditional proposition (causal relation) and in the framework of economic resources, economic man and Production, distribution and consumption sectors were categorized. It is worth mentioning that in this article, only propositions were extracted that were both economical and predictable, while propositions that have only economic predicament are also widespread in Islamic sources. The achievement of the article is that economics has achieved some of these principles which have been referred to them in centuries before in religious sources and nowadays are regarded as scientific theories in the economics; Such as the principle of division of labor, the principle of time preference, the principle of risk sharing, etc. But some of the principles and traditions that have been raised in the Qur'an and the traditions are hypotheses that could open up a new window for economics and express the relation that in The economics is unknown, as is the tradition in terms of charity and economic growth, or the relationship of justice and blessing in society, as well as the relationship between usury and economic recession, and so on.

A better understanding of the demand for money in economics with an Islamic approach can influence macroeconomic analysis and contribute to the richness of Islamic economics literature. The present study examines and critiques the demand for money at the macro level (with micro-bases) in economics based on an Islamic approach and presents a model based on the interfering generation approach model by using a mathematical model. The demand for money is extracted for a hypothetical (ideal) Islamic society in which money is offered only by the government (central bank) and only once in the proposed model of the article. Factors influencing the demand for money in the theoretical study were according to the findings of study: Income, religious beliefs, inflation, consumption. In the proposed model, each of them was proved: income is the wage in the proposed model which the demand for money has a positive and direct relationship. Religious beliefs were included in the utility function. Inflation is directly related to the demand for money that was also expressed in the form of price ratios in the model. Consumption in the proposed model also has a positive effect on money demand.

Semiotics is the process of studying signs. The study of the relationship between semiotics and other sciences is a relatively new topic in the scientific world. Discovering this relationship can be the goal of various research, including this one. This study, by adopting a semiotic approach, examines development within the framework of institutionalism. This research shows that there is a link between semiotics and the institutional approach of development in several ways. First, the market is a contractual phenomenon and is influenced by the preferences and values of individuals. Second, the state is an institution that can be analyzed using semiotic analysis. Third, consumption and value of goods depend on how they use signs. Fourth, production is a semiotic behavior. Fifth, the rational behavior of actors has a logical and semiotic meaning. Finally, the system of values and norms that shape the behavior of individuals is a subject of cultural semiotics.

Economists have used experimental economics in recent decades as a new tool for empirical testing of economic theories. Also, Islamic economics as a science is in the early stages of formation. In this regard, the question arises whether the experimental economy can be used in the empirical test of the hypotheses of Islamic economics and studying the economic behavior of Muslims in order to develop Islamic economics? This research tries to answer this question by examining the compatibility of the epistemological bases of the experimental economics with Islamic principles. Also, to avoid the dispersion of the issues, the Islamic approach has limited Ostad Motahhari’s view in particular. The validity of the findings of the experimental economics is based on the induction or hypothetico-deductive method. This research shows that both of these methods are valid and defensible under Ostad Motahhari’s epistemology; therefore, the method of experimental economics can be used in Islamic economics.

This study examines the development within the framework of the Islamic School of Economics, focusing on the views of Shahid Sadr and Shahid Beheshti.The findings of this study indicate that the ideas of Shahid Sadr and Shahid Beheshti have been observing development in several ways.; first, in the distribution system before production, the equal distribution of facilities and in the post-distribution system, the struggle against the profitability of infertile capital Factors that indicate development. Second, the element of labor and the needs that are considered in Islamic economics is a sign of development, and their implication of development is that in eliminating inequality and its role in paying the cost of experiencing experiences, Creating social balances and fighting anti-development dependency are very influential. Third, in discussing production, preventing usurpation and imprisonment of money and wealth are symbols that will imply the development of a fair price for productive inputs and will accelerate the development process. Fourthly, in Islam, the boycotts of lucrative spending and invitations to consume as much as they need to reform the pattern of consumption and supportive development programs. Finally, attention to the critical role of the state, attention to the element of good and forbidding, are the attention to the increase in the skill and initiative of the symbols that signify the importance of developing a preventive program of corruption, social monitoring and tacit knowledge, indicating the level of development Will be the community.

One way to judge economic development is to use the relevant index and using the index requires understanding how it is calculated and its implications. This article examines women's empowerment index. The studies carried out in Iran have not considered the fundamentals of this index and have not defined empowerment on the basis of the needs and culture of Iranian women. This study mainly aims at examining the relationship between the initial assumptions of the empowerment index and the analysis of this index. It further seeks to answer this question: ‘Is it possible to offer a universal definition of women's empowerment?’ An attempt has been made to answer this question through thematic analysis and thematic layer analysis and by examining the theoretical foundations of empowerment index in the comparative framework of feminist, neoclassical and Islamic economics. The purpose is to show empowerment assumptions lie within the context of which economic perspective and how researchers can be assisted to use and analyze this index. To this end, the assumptions equality, equality in outcomes or opportunities, academic equity, women's housework, men’s being breadwinner and the job equality of men and women have been identified and analyzed in defining this index. The most important result of this research is that women's empowerment index is based on Amartya Sen’s capability and functionality theory and feminist economics. This indicator is not universal and depends on the situation. Its theoretical foundations in the 1995 Human Development Report have some contradictions that can be resolved by Islamic justice.

There is no issue in Islam which has received significant attention more than the notion of “justice” and since the primary goal of constituting Islamic regime is the establishment of justice, paying attention to the issue of economic justice and tracing the path of justice in the direction of the ideal just status is necessary. The goal of this article, which is authored in accordance with descriptive-analytic method and in the sphere of Islamic thought and economic knowledge, is the formulation and constitution of a combined index for economic justice with an Islamic approach.
The findings of this research indicates that: fair distribution of resources, opportunities and facilities based on merits, with consideration to the right of production resources and agents, and to the right of future generations, allotment of production agents based on their merits and amount of distribution, re-distribution of income and wealth, and consideration to the improvement of society’s welfare are among the most important factors of combined index of economic justice with an Islamic approach. In the same way, there is a positive relation, on the one hand, between Physical quality-of-life index, the amount of profiting from welfare facilities, the amount of efficiency of the whole production agents, Amartya Sen’s index of welfare and appraisal of the investment rate in infrastructural establishments and equipment sector to yielding from underground resources, and a negative relation, on the other hand, between Atkinson’s index and Foster, Greer, and Thorbecke’s index and the process of economic justice.

Public sector economics with an Islamic approach has scope, duties and responsibilities different from other civilizations and their economic theories. Compatibility of  public  sector, drivers in the development of a new Islamic civilization in the current era. The aim of this study which carried out by Analytical – descriptive method is analysis the Compatibility of public sector economics with the new Islamic civilization. The findings show that the public sector economics can through the creation of justice and growth, economic independence and authority, institution building, strengthening Islamic values and strengthen social and religious capital and civilizational unity influence in the formation and development of a new Islamic civilization. As well as create social justice, growth and prosperity, providing infrastructure, institutions and fields of civilization and the realization of Islamic good governance in the context of Islamic civilization, some of the most important components of the public sector are compatible with the new Islamic civilization.

This study aims to evaluate the productivity (efficiency and effectiveness) of the selected Islamic Interest-Free Banking System Banks of the Islamic Republic of Iran. The present research is developmental as well as its data have been collected based on analytical-descriptive method. The article is documentary, library and questionnaire-based survey. Productivity of Iranian selected banks was evaluated through using Data Envelopment Analysis (DEA) Approach on two scenarios (output of Value Added and output of total revenue) during 2014-2015. Results of the study show that a combined approach (a combination of brokerage and productive approaches) was selected to identify inputs and outputs of the Islamic banks. According to the results of the first scenario (output of total revenue), five banks were identified as efficient selective banks in 2015. But in 2014, only three banks could be categorized among efficient banks. But regarding the second scenario, these figures were reduced to three banks and even the one in 2015 and 2014 respectively. Consequently, it is noteworthy to highlight that changing banks’ output from total revenue to VA will be led to improve their productivity.

Productivity is a behavioral trait that relies on relationship optimization and interaction between internal and external factors. Productivity derives its vitality from the fact that when it increases, total output can increase without increasing the factors involved in production. This study aimed to evaluate productivity (efficiency and effectiveness) of select banks in Islamic Republic of Iran’s Interest-Free Banking system. By using a numeric index method, indices of labor productivity, Intermediary inputs productivity, capital productivity and total factor productivity were measured in select commercial banks with and without considering effectiveness factor. Our findings suggest that average growth of labor productivity, capital and intermediate consumption in selected banks in the period under review was descending, the average productivity growth of deposits in banks in the study period was 0.2% and average total factor productivity growth without and with equivalent effectiveness indicators were 1.82 and -4.2% respectively.

Every certain type of ontology requires a special methodology. This paper seeks to study the Lawson's view on the nature of socioeconomic reality, the nature of knowing to it, and identifying the methods that are suitable for evaluating the socioeconomic world. According to the presented analysis, based on Lawson's critical realism approach, the nature of social reality is such that it rejects mathematical tools and methods, and instead of the analogy and the inductive method, it uses the retroductive for the suitable economic analysis. The retroductive argument is a motion from the recognition of some existing phenomena at each level of reality towards the recognition of mechanisms at a deeper level than reality. Economics can succeed in explaining social reality by using the retroductive deduction method. The retroductive methodology itself derives from ontology based on critical realism, which, can be used in economic analysis in contrast to the deductive method of the conventional economics. According to the findings, reproductive can be used to formulate the theories of Islamic economics.

Economic liberalism is the most important intellectual and philosophical principle in capitalism, a fact which leads to unlimited freedom in regard to capital and consequently an absolute profit-making. This study aims to survey the maximum profit-making in capitalist financial systems, and through a descriptive- analytical method and Quranic interpretation, it has extracted Quranic verses about money and wealth to explain the issue on the basis of topic-based interpretation of financial economics. The results show that the Holy Quran has imposed limitations on all aspects of obtaining, distributing and consuming wealth, and money must be earned by observing divine limitations and without the intention of gaining wealth beyond one’s necessary worldly needs. Therefore, making wealth, though permitted at individual level, cannot be taken as the sole objective of a financial system.

The epistemological study of economic schools reveals the points of difference and similarity between them. It can help recognize goals, strategies and policies and the way they confront the economic challenge .The present study considers the epistemological principles of Islamic economics and new institutional economics with a comparative approach. The results show that reason as a means of achieving knowledge in both Islamic economics and institutional economics, is limited. Rational information is imperfect and asymmetric. Sense and experience and history are other sources of knowledge that Islamic economics and institutional economics apply them. But the revelation is dedicated to Islamic economics. Acceptance of revelation as a source of knowledge in Islamic economics raise elements such as God ownership, God pleasing , heavenly utility and cause significant differences between content of Islamic economics and other schools of economic. Education of Revelation following the Islamic concept and are unerring, irrefutable and immortal.

An evaluation of the Progress and regression of Islamic banking or the impact of policies on improving or reducing the efficiency of Islamic banking requires the introduction of the Islamic Banking Indices. The purpose of this paper is to design and introduce a new hybrid index for Islamic banking. This purpose can monitor the situation of Islamic banking in the banking system of Iran. First, Islamic banking branches were identified and put in two classes: Shariah class and Economic class. In the next step, 48 questionnaires were introduced with each branch of Islamic banking. Then based on Two-step Delphi method the weighting of the dimensions of the faces has been identified. The results indicate that, according to the experts of the field, respectively, the branches of deleting usury with a weight of 0.127, economic justice with a weight of 0.115, and observance of Islamic ethics with weight 0.108 of the unit number are most important. Finally, the main goal and the main outcome of this study, through the weighted average of Islamic banking branches, is the design of a combined Islamic banking index.

Credit risk in banking is a loss resulted from the borrower's delay or default in fulfilling his obligations in maturity. Credit risk is one of the most important risks of banking and inadequate attention to loan applicant's credit validation is one of the major factors of it. This means that the loans are granted to those who are not qualified and so they refuse to repay them either intentionally or unintentionally. In this study we have selected some verses from the Holy Quran which describe the role, importance, conditions of acquisition, and personal characteristics of a person who wants to take an asset. The research method is descriptive-analytical and has tried to extract critical components from the Quran for the assessment of credit risk by adopting a thematic interpretation approach and by referring to the related interpretations.
The main research question is the principles that the Quran dictates for removing the credit risk and for assessing the borrower’s characteristics when he applies for a loan. To respond to these questions, our hypothesis is that in terms of the Holy Quran, seven principles are determinative in Islamic banking behaviors, namely the necessity of social justice, the recognition of humans as divine caliph, the necessity of fulfilling one's promise, the necessity of rule of Islamic ethics in Islamic financial market, consistency of the property, necessity of proper use of the property and not handing it in to the feeble-minded people, and finally the principle of not inflicting damage on trade and financial deals. The results of the study confirmed the hypotheses.

The influence which culture and economy exert on each other is an important topic which has always been the special concern of economists and sociologists, each of whom offers definitions which contribute to the explanation of the relationship between the two. Because the realm of development, is the wider arena of communication of these two things and social capital is the most important factor of development, this paper seeks to explore the relationship between culture and development in the sphere of social capital. Social capital is based on man’s one-to-one and contractual relationships in society and it is closely connected to the culture of society. On the other hand, culture is influenced by the extent of development of society, and it changes in line with the substructures, developments and communications. The research findings show that the main indicators of social capital are: trust, and cooperation, being under the influence of the religious beliefs, values, and cultural norms of society and effects on their deep structure and consistency. Therefore, progress and development require considering the importance of culture and its role in preparing the ground for social interactions.

Currently, necessity of four concepts has attracted great attention in development planning. These concepts include sustainable development, human development, learning and "resilience". The philosophy of resilience origins from the increase in the frequency, breadth and depth of exogenous shocks on the national fate. Economic independence is a main target for the economic system of Islam in terms of domestic and external shocks. In this study, an indicator of economic independence for Iran is constructed by a combination of normalized local indices including budget dependence on oil, lack of self-sufficiency in basic food products, consumption dependency on the outside and low non-oil exports during 1989-2014. In order to investigate the impact of economic independence on economic resilience, first, a variable of macroeconomic instability was selected as the representative of macroeconomic vulnerability. Then, an Auto Regressive Distributed Lags (ARDL) model was estimated to determine the link between variables under study. The findings indicate a positive and meaningful relationship between economic independence and resilience of the economy. As a result, one unit increase in economic independence will reduce the macroeconomic vulnerability by 0.32 and 0.13 unit in the short-term and the long-term, respectively. Also, running a variety of Bayesian Auto Regressive Distributed Lags (BARDL) models and calculating error correction term (ECT), show that 1.1 to 2.7 period of time is required to adjust imbalances in the dependent variable and to achieve long-term trend record.

The distinction between positive and normative has long history in economics methodology and some economists considered the separation of facts and values as criteria to science and non-science. In the case of Islamic economists, it was also claimed that Islamic economists is a set of values Therefore, it cannot be considered as a science. So exploration of the positive aspects of economy in religious sources is necessary. This paper uses a descriptive analytical method to extract positive economic texts (in material and spiritual progress) that suggest a causal link between external phenomena, as "if A then B". Findings showed that in the Quran there are positive economic statements. According to different epistemological foundations of conventional economics and Islamic economics, some positive statements can be justified on the basis of non-material causes and it cannot be justified by purely material attitude. According to the verses of the Quranic economy, material causes such as physical capital, Charity, avoidance of corruption, and immaterial factors such as human resources, the implementation of the law in the society, appreciate the blessings, faith and piety, forgiveness, perseverance in the right way, immigration, and pray to God are the causes of material and spiritual progress in the Quran.