جستجوی مقالات مرتبط با کلیدواژه « اقتصاد اسلامی » در نشریات گروه « علوم انسانی »

 Corruption is more or less an insidious cancer of all political bodies. Corrupt practices brutally destroy all classes and castes, disrupt institutions, destroy societies and contaminate all the foundations of people's lives. The corruption of nations wears out even the most advanced ones and breaks the fabric of their lives. With regard to two presuppositions, one is that all structures and societies are inherently susceptible to corruption and its spread; And the other thing is that Islam, as the most comprehensive and complete divine religion, definitely has detailed and practical instructions for fighting corruption in its political culture, this article has considered the main question of what programs and instructions the economic culture of Islam has for anti-corruption. And it prevents production. In the following, while clarifying the concepts in the theoretical framework, by examining the anti-corruption components and tools, the Islamic guidelines will be explored and investigated in these cases.

 This article presents data and analyzes them by collecting library resources in a descriptive and analytical way.

Anti-corruption tools in Islam:

In any model of healthy and efficient governance that seeks to improve the quality level of society's administration, there are a set of tools and measures that can be used to prevent the occurrence and spread of corruption, and governments often consider themselves obligated to fight against all types of corruption. Moreover, it is stated in the third principle of the Iranian constitution that the government of the Islamic Republic of Iran is obliged to use all its facilities for the following matters in order to achieve the goals mentioned in the second principle: Creating a favorable environment for the growth of moral virtues based on faith, piety and struggle With all the manifestations of corruption and destruction.

The principle of the rule of law In general:

 in the Islamic worldview, the lack of law is equal to chaos and confusion in all matters. Basically, what has caused the divine law and heavenly legislation to prevail is the nature of human discord.Whistling  Exposing the corruption of government officials is excluded from the rule of preserving the sanctity of the believer. Because, if the actions of the government agent cause damage to the Muslim treasury or damage to Islamic culture, it is certainly an example of corruption and oppression, and the perpetrator will not be respected, and the obligation to protect his reputation is meaningless. The aforementioned claim will be used by many evidences in the Alavi government. For example, since the priority of His Holiness' government was the fight against economic corruption, he forbade those who were aristocracy and luxury by writing names with a tone of reproach and threat, in a way that would be recorded in history. they did An example of that is Hazrat Ali's letter to Uthman bin Hanif, who had participated in a party of rich and luxurious aristocrats, and Hazrat Ali strongly condemned his actions as an agent of the Islamic government. It is noteworthy that Hazrat did not limit himself to verbal and verbal reminders, but wrote to him in order to register in the public mind and spread the positions of the Alavi government at the community level.

Promoting ethics:

 Islamic economy is founded as a moral economy from the beginning. Islam wants people to consider even economic activities and providing material needs as a means of achieving human perfection. Therefore, the fulfillment of financial obligations such as paying khums and zakat is conditioned by the intention of closeness, which leads to the moral and spiritual excellence of man. The meaning of ethics here is not only physical virtues and vices, but the actions resulting from them are also in the realm of our analysis. According to Shahid Motahari, the ethics of science is how to live, how to be and how to die. How to live includes behavior and possessions; That is, how a person should behave, and how to possess properties in order to spiritually have a valuable and sacred nature and reality.

Transparency:

 In this context, in the economic culture of Islam, we can talk about the "general principle of transparency". In the 50th letter of Nahj ol-Balagheh, Imam Ali says, except for one exception, which is indeed "military secrets", all other matters must come to the knowledge of the members of the Islamic society, and this is the "right" of the citizens.

 This research with an anthropological philosophical basis was based on the belief that human beings are prone to slip and make mistakes by nature. Human institutions are also not exempt from this principle, and the main institution - which is the government institution - as much as it has the greatest capacity to create prosperity, it also has the greatest capacity to create corruption because it dominates public resources. Besides, human historical experience has shown that governments have always been involved in corruption. In this regard, every school that has normative frameworks for regulating human relations, Ali al-Qaeda also pays attention to the issue of eliminating corruption - in the individual and collective spheres. The revelation school of Islam, which is the leader of all human and divine schools, has definitely designed foundations and principles for anti-corruption in its economic culture. In this research, fundamentals and principles such as the rule of law, media publicity and whistle-blowing, promotion of ethics, elimination of exceptions, and the principle of transparency were examined from the perspective of contemporary theory, and the Islamic approach to it was also researched. Of course, the scope of the research was limited to mechanisms that had a corresponding facet in Islamic civilization, for example, e-government was not addressed because, firstly, it could be proposed under the principle of transparency, and secondly, it is a completely modern subject and has no counterpart in Islamic literature. The findings of the research showed that the rich and fruitful Islamic revelation literature has extensive guidelines for fighting corruption, which can be used to clean the Islamic government and society from this evil.

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.

One of the basic challenges in the public spheres, which has become an important issue in the new political economy, is the pursuit of material personal gain by individuals and ignoring public interests. This issue has led to the emergence of the theory of public choice in neoclassical economics, which is incompatible with the foundations and goals of Islamic economics. Using a descriptive-analytical method, this research divides the foundations of the theory of public choice in Islamic economy into two categories, theoretical and practical, and based on these foundations, considers the concept and function of the theory of public choice in Islamic economy to be different from its neoclassical approach. The theoretical and practical foundations of Islamic general choice theory show that the circle of personal benefit as the main motivation of human choice includes spiritual and otherworldly interests, which can be understood and followed only with developed rationality. The Islamic concept of public choice solves the main challenge of this theory, which is the conflict of personal interests with public interests and ultimately ignoring public interests, by expanding the scope of personal interests and provides the basis for reaching the economic goals of Islam, including social justice.

In recent decades, discussions have been raised about the foundation of Islamic economy. Some thinkers such as Abul Ali Maududi (1979-1903) have been introduced as the father of Islamic economics. Using an analytical-historical method, this paper examines such claims. According to the hypothesis of the article, Martyr Seyyed Mohammad Baqer Sadr (1935-1980) deserves the title of founder of Islamic economy due to the systematic design of Islamic economic thought. The findings of the article show that Shahid Sadr was among the first thinkers who introduced Islamic economic system against capitalist, socialist and mixed economic systems. While criticizing the philosophical foundations of the socialist and capitalist economic system, he criticizes their central ideas and introduces an alternative view of the Islamic economic system. He was one of the first researchers who compiled the operational model of banking without usury. Also, by introducing the discovery method, he improved the study area of Islamic economics philosophy and methodology.

Many countries have tried to design a model of economic education and training to improve the level of economic knowledge of students before entering the university. In most models of economic education, the neoclassical model of rational economic behavior is promoted; A model that leads to the maximization of material profit. But the expansion of the logic of rational choice based on pleasure causes the marginalization of spirituality and ethics as two of the teachings of divine religions. This article seeks to compile the Islamic model of economic education in which spirituality and ethics play a pivotal role. Based on the findings of the research, the Islamic model of economic education seeks to strengthen moral/spiritual rationality in economic agents by using the rules and policies of Islamic economics. For example; Zakat institution is trying to cultivate the payers of this Islamic tax; This is while conventional taxes are compulsory and do not aim at spiritual and moral goals. In the model of Islamic economic education and training, paying attention to halal and good income is a strategy to strengthen spiritual rationality in economic agents. In this article, content standards are proposed for the model of Islamic economic education in which moral elements play an essential role.

The inequality of wealth distribution and production has been discussed in many researches; But the way of creating these inequalities and how to solve this problem has been investigated less in researches. In this context, one of the most important factors that has been less discussed in researches is how to deal with and solve this problem by the Islamic economic system. The purpose of this article is to examine the proposed variables of the Islamic economic system in the fair distribution of wealth and poverty relief. Analyzing and investigating the origin and position of poverty in the literature of conventional economics and Islamic economics, this research examines the parameters of the Islamic economic system in the field of equitable distribution of wealth and elimination of poverty. The present research has been done with the help of Islamic text analysis and rational method and using the desk-research technique. The findings of the research show that the proposed parameters of the Islamic system fall into three categories: establishment, reform and reserve parameters. Establishment parameters lead to increase in the income of the Islamic society and fair distribution of wealth, reserve parameters limit the concentration of wealth, and finally, correction parameters are used to correct the imbalance in the distribution of income and wealth and improve economic conditions. If these measures are applied, the problem of poverty and unfair distribution of wealth can be solved at the root.

The purpose of the current study is to investigate the role of the Islamic financial system in recovery post-COVID-19 and the way Fintech can be utilized to combat the economic reverberations created by COVID-19. The global financial crisis of 2008 has established the credentials of the Islamic financial system as a sustainable financial system which can save the long run interests of the average citizens around the world while adding value to the real economy. The basic ethical tenets available in the Islamic financial system make it more suited and readymade to fight the economic aftershocks of a pandemic like COVID-19. The basic principles of ethical Islamic finance have solid connections to financial stability and corporate social responsibility within the wide-reaching business context. With the emergence of Financial technology (Fintech) it has provided a missing impetus to the Islamic financial system to compete on equal ground with its conventional counterpart and prove its mettle. The study uses discourse analysis along with the content analysis to extract content and draw a conclusion. The findings of the study indicate that COVID-19 pandemic has provided the opportunity for the social and open innovation to grow and finance world have turned to open innovation to provide a speedy, timely, reliable, and sustainable solution to the world. The findings of the study provide significant implications for governments and policy makers in efficient application of Fintech and innovative Islamic financial services to fight the economic consequences of the COVID-19 pandemic.

Speculation in jurisprudence is not considered a special term but is included in the subcategory of business transaction and earning money through buying and selling. Earning money through speculation and buying and selling is in itself permissible if a personal or individual approach to jurisprudence is taken. However, if governmental approach to jurisprudence is adopted as a result of which the effects of judicial opinion (fatwa) can be traced in the way society is managed by the government, and given the fact that the response to a request for a judicial opinion from the government in Islamic societies usually requires such an approach, it does not necessarily end with the same result. In a situation where many profit seekers set the stability of the market as their target by speculating in the currency, gold, coins, housing, car, and even construction materials market and create the ground for harming millions of people in the country, their actions cannot be easily considered as legal speculation. The findings of the current research which were completed by the method based on independent reasoning (ijtihādi) trying governmental jurisprudence approach to the problem, show that if speculation causes disruption of the system and leads the society to a crisis causing instability of the market and prices, it is prohibited, even if a Muslim well-qualified jurist has not issued a ruling in this regard. Likewise, based on the theory of the “discretionary sphere of the Law”, the Islamic ruler can prohibit speculation considering the corruptions associated with such transactions or by determining expediency in the prohibition of speculation.

The problems of the monetary and banking structure، especially the existence of chronic inflation in Iran's economy, have caused the alternative theories of the existing monetary and banking structure to receive much attention in the academic and elite environment. One of the alternative theories that tries to present itself as an Islamic theory is the theory of gold money. This theory, which is derived from the theories of the Austrian school of economists, has been accepted by some Muslim scholars. In the book "An introduction to the Theory of Gold money: The Monetary System of Modern Islamic Civilization", the dimensions of this theory and operational system for the implementation of the gold money system have been expressed. This article has criticized gold money theory with an analytical and descriptive method، focusing on the claims made in the above book. The conclusion is reached that the theorists of this theory could not explain their claims in all three parts of proving: 1) proving the Islamic nature of “gold money” based on school principals; 2) the operational processes of gold money and 3) the proof of the efficiency of this method compared to fiat money. It seems that their major problem is the lack of the proper understanding of a monetary structure based on gold.

The contribution of the Labor force has been an important issue in economic schools. The classical school determines wages in the market. One of the consequences of this determination was the rise of the Marxist school with an emphasis on allocating all production value to labor.Islamic teachings, organize the functioning of the labor market and its components and it provides the ground for the emergence of justice through cooperation and collaboration, and evolution, not conflict and enmity. Every worker had the right to security and health and other social security and fair wages and he has a duty to do his best. Mousavi Ardebili in determining wages, value, and price are divided into two types of natural price and current price, and the three factors of unfair wages, consumer exploitation, and the existence of the machine as the cause of the surplus value of goods and it does not consider the addition of all added value to the labor force or the owner of capital to be legally or economically justifiable. Sanctity of disruption in the social and economic system, exploitation, bipolarity, and invalidity of ownership along with the necessity of all-around justice is one of the basic principles in determining the share of production factors and determining the value of goods.principles in determining the share of production factors and determining the value of goods.

One of the most important methodological difficulties facing the Islamic Economics is the controversy about the positive or normative quality of the discipline. This article is going to suggest an acceptable distinction between the three different kinds of propositions in Islamic Economics, rejecting the merely normative understanding of the discipline. The hypothesis this article is going to show is that, even though the complete dichotomy between positive and normative economics is not basically possible, but recognition of a distinction between different kinds of propositions in a science, to use a suitable method for each one, could be helpful or even necessary. Our method is firstly to study the history and the concept of the positive normative dichotomy in western economics and the similar distinctions suggested by Muslim economists, and secondly suggesting a new interpretation of a helpful Hadith about the distinction of the different scientific propositions. At the end we will reach to a conclusion which shows that any science consists from three kinds of the propositions.

In recent years, with the definition and development of a new phenomenon called cryptocurrencies, we have witnessed challenging and scientific discussions about the origin of the value of these currencies. The evolution of cyberspace and the effects of blockchain and the emergence of virtual currencies have overshadowed the theories put forward in response to questions about money, including the value of money, and presented a new structure. It seems that the expansion of cyberspace will have fundamental effects and changes on scientific and knowledge issues, and this assumption can be seen in virtual currencies. Meanwhile, with the expansion and general popularity of the people of the country to buy and sell virtual currencies, determining the appropriate position and answering religious and Islamic issues in the field of various cryptocurrencies, including their value in the Islamic economic system has become necessary and inevitable. Therefore, first, the views of monetary schools on the value of money and virtual currencies are analyzed using basic and descriptive methods, and then, using valid jurisprudential methods, the Islamic view on the value of money is explained. Finally, operational suggestions and a suitable model for designing national cryptocurrencies based on Islamic values are presented. The results based on the research hypotheses show that first, credit matters such as cryptocurrencies in Islam will be valuable and acceptable when they have a valuable value in the real world to be recognized as valid, and credit without value is not acceptable in Islam. Second, cryptographic protocols can be designed in a way that is based on Islamic values, and in designing Islamic cryptocurrencies, these protocols must be considered.

 The subject of the current research is a comparative study of the work of Sadr Alddin Eini with the title "Death of the usurer" or the usurer, and the story "Haji Agha" by Sadegh Hedayat, based on the similarities and contrasts as well as the metaphors used in each of these works. In relation to the negative economic and social effects of usury, the cultural and religious commonalities of both Iranian and Tajik nations should be mentioned in this regard, Sadr Alddin Eini's "The Profiteer's Death" in the Tajik literature of the former Soviet era as the best realistic work in promoting and increasing the value of modern prose. Tajikistan has provided assistance. "Haji Agha" by Sadegh Hedayat is also one of the exceptional works, which testifies to the author's special style and style, his realistic art. And these works are not only known as valuable works of these literatures, but also express a special style and method, especially a clear example of the school of realism in the prose of Persian speakers. Therefore, it can be said that Tajik and Iranian Persian literature deserves to be examined from a comparative perspective to reveal the generality and commonalities in them. The basis of the methodology of this research is historical-comparative analysis. Matching or comparing the source is rich in sources of human knowledge. In his various investigations, man has chosen comparison and comparison as a way to reach the original facts related to his research fields. The importance of comparative criticism is that it reveals the sources of intellectual and artistic currents of literature. The result of the present research shows that above all, the above-mentioned stories are very similar in terms of theme and content and the issues depicted. The authors depict the issue of usury in Central Asia and Iran and show its harmful nature in the economic life and people's lives.

Scientific disciplines, including economics, often disregard important fundamental issues either intentionally or unintentionally. This may be due to motives such as promoting secularism or maintaining the dominance of capitalist economics. Some experts still believe that values play no role in economics or in determining reality and are therefore excluded from scientific theories as they lie outside the realm of objectivity. However, it is now widely accepted that an economy without values cannot be considered valid. It is neither possible nor desirable to separate affirmative propositions from normative propositions. This separation leads to incorrect practical implications. This descriptive-analytical research investigates the different ways values can be integrated into economic proof propositions. It also highlights some of the implications and consequences of this separation. The research touches on topics such as probative economics, normative economics, the relationship between ethics and economics, objective reality, and Islamic economics.

As a prominent general theory method in humanities, the induction method is one of the most practical strategic methods of information sources for theorizing in this field. Numerous frameworks have been mentioned in various research studies to identify and categorize the concept and application of the induction method. Still, no research has systematically and systematically examined the position and method of induction in Islamic economics, and in some cases, it has led to several structural, form, and content problems. In this regard, this study aims to investigate the concept and application of the induction method in the development of economic theories. The article has been done with the help of text analysis, rational, and library research techniques. According to the hypothesis of the article, if it has a correct understanding of its practical principles, the method of induction can be considered as one of the sources in the field of theorizing in Islamic economics. The results of the present study show that the inductive approach, as a general method of theorizing, provides a set of systematic methods for analyzing qualitative and quantitative data. Moreover, it can produce reliable and valid findings in economics and other general methods, which is less common in theorizing in humanities.