جستجوی مقالات مرتبط با کلیدواژه "اقتصاد متعارف" در نشریات گروه "اقتصاد"

In this research, the authors introduced and compared analytically two important models and approaches in the methodology of Islamic economics: 1- The first approach is a self-based and independent approach that seeks to extract economics from Islamic sources separately. 2- The second approach considers Islamic economics dependent on interaction with the findings of mainstream economics and favors a unified approach. Shahid Sadr (also known as al-Shahid al-Khamis was an Iraqi Islamic scholar and philosopher) favors the first approach and Anas Zarqa is an important representative of the second approach in Islamic economics. Shahid Sadr is one of the first researchers in the field of Islamic economics, whose views in the field of Islamic economics have been reflected in the valuable book "Iqtisaduna" (an objective study consisting of examination and criticism of the economic doctrines of Marxism, Capitalism and Islam. The book was written in order to state the foundations of the Islamic economy and its difference from other prominent economic doctrines.) His book has always influenced Muslim economists positively or negatively until today and has always been cited and referred to by scholars in this field. Anas Zarqa was trying to create a connection point from economics and economic trends to Islamic economics. He makes severe demands on bringing this branch of science closer to Islamization by adding different Islamic values ​​and teachings to the stream of economics and removing non-religious values ​​from it. In his opinion, an important part of conventional economics is the achievement of human science, which can be attained by combining it with religious knowledge to achieve a more complete and better approach. This is why he takes an interactive approach to different economic flows. (Zarqa, 2003: 8-11).The importance of this comparative current is that these two scholars are representatives of two different current-making approaches in Islamic economics, and these two approaches, over several decades in Islamic economics, have been highly regarded by other theorists in this field. Therefore; a comparative study of the opinions of these two philosophers and two points of views, along with the criticism and review of these views, can contribute to the enrichment of the literature of Islamic economics. Similarly, this comparison can guide us to adopt the appropriate approach and methodology in the Islamic economy.

Among the many literatures that have been written in the field of Islamic economics, some of these writings have the feature of entering into methodological discussions. The importance of these topics lies in the fact that, in addition to being written in the field of Islamic economics and helping to expand the literature on the subject, they have set a path for Islamic economics and have raised topics that are discussed by other writers in this field, followed in a way that is considered as a mainstream and guiding approach in Islamic economics. This feature applies to both Shahid Sadr and Anas Zarqa. In this article, we have used direct sources that have been written in this field to analyze the issue. Our most important source about Shahid Sadr is his important book "Iqtisaduna". In addition to that, we have also benefited from some of his other writings, such as the treatise "Al-Maktab al-Islamiya ", "Al-Bank al-Rabawi" and "Islam and Economic Schools". In some cases, these treatises play the role of explanation about the economic book. For this reason, they help to clear some ambiguities in the book of Iqtisaduna. About Anas Zarqa, important and new articles have been authored by him, where his most important and latest ideas about the methodology of Islamic economics are reflected. Anas Zarqa's article titled "Islamic Economy, Concept and Method" is specifically written about the issue of methodology. Also, some of his articles such as "Duality of resources in Islamic economy" have investigated the most significant challenges and methodological issues. In addition, in some cases, we have benefited from the existing literature on Islamic economics to clarify more of the methodological issues of Islamic economics. For this purpose, in some cases, we have paid attention to the most important theories of Islamic economics written by other Islamic economists.

In the comparative comparison of the methodology of Shahid Sadr and Anas Zarqa, some methodological points should be considered:1) Although Islamic economics and Fiqh can have common issues in many cases, the goals and issues of these two sciences are different, and therefore we should only consider the existence of a mutual relationship between these two scientific disciplines and not try to do so. that we want to consider these two scientific disciplines as one; Therefore, reducing Islamic economics as a branch of Fiqh is a mistake. (Salim, 2008: 293-289). .2) One of the turning points and useful topics in the methodology of Shahid Sadr and Anas Zarqa is that we should agree with this approach that Islam has both value propositions and descriptive propositions and that the propositions presented in religion are merely They are not value propositions, but they are both value and descriptive.Third) Regarding the issue of Islamic economics, we must say that if Islamic economics wants to be presented as a social science and we want to give it scientific dignity, it must be able to present general and universal propositions.Fourth) regarding the relationship between the Islamic economy and the conventional economy, it should be said that adopting the approach of Shahid Sadr and Anas Zarqa each has advantages and disadvantages. The integrated method proposed by Anas Zarqa can be a more favorable methodology if it is considered with the self-based method in Islamic economics.

In this article, the views of two important thinkers in Islamic economics, Shahid Sadr and Anas Zarqa, were comparatively described and evaluated. The differences and similarities between both economists were stated and the following results were obtained:The methodology proposed by Shahid Sadr is inextricably linked with Islamic Sharia. The economic school that he proposes is directly derived from Islamic jurisprudence. Also, Anas Zarqa also pays attention to the fundamental role of religious values ​​in Islamicization of the economy; therefore, both scholars pay great attention to religious knowledge in their methodology.Despite giving importance to religious knowledge, the type of perception of both of them is different about the way religious knowledge affects this branch of science. So Shahid Sadr and Anas Zarqa disagree with each other on issues such as the relationship between Fiqh and Islamic economics, as well as the relationship between Islamic economics and conventional economics, the realm of Islamic economics, and even the issue of Islamic economics.Among the various methods that are proposed in the field of Islamic economics, we must pay attention to the scientific aspect of the field of Islamic economics on the one hand, and its Islamic nature at the same time. To make the economy Islamic, we should not propose a method that causes the scientific aspect of Islamic economics to be forgotten and vice versa. For this reason, it is more reasonable if the methodology of Shahid Sadr and Anas Zarqa being taken into consideration at the same time.There is a fundamental difference between the two philosophers' views on Fiqh. Shahid Sadr's view of Fiqh is a maximalist view and we see a strong dependence of the Islamic economy on Fiqh, while Anas Zarqa believes in the interaction of Fiqh and Islamic economics and the extent of this relationship is limited.One of the interesting topics in this field is the evolutionary process of this science. Shahid Sadr and Anas Zarqa are not more than a few decades apart, but the diversity of the views of them is a positive sign of the evolution and existence of diversity in Islamic economics and the ability of this science to accept diverse and different views.

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.

The theories of distribution limit the economic relations of economic actors and determine how to distribute wealth and income among them. These theories can be divided into three parts: pre-production distribution theory, functional distribution theory and redistribution theory. Shahid Sadr has raised detailed discussions regarding all three areas of distribution. Although capitalist economists have also expressed several distributional theories, these theories were initially focused on functional distribution and then focused on examining the dimensions of the distribution of a certain amount of income. The main goal of this research is to analyze the structure and fundamentals of these theories and compare them with Shahid Sadr's distribution theory, to model Shahid Sadr's distribution approach in the framework of the overlapping generations model, and to extract strategic implications for Iran's economy. The results of the research show that capitalist economists are not able to provide a permanent solution to solve the problem of unequal distribution due to adherence to the school principles of capitalist economy (freedom of ownership, freedom of exploitation and freedom of consumption). After defining the intergenerational utility function and the budget constraint of the overlapping generations model in line with Shahid Sadr's distribution theory, it is proved that the capital accumulation is maintained in a dynamic state despite the applied changes and the achievement of a stable equilibrium is also guaranteed with regard to justice.

The concept of "egoism" in the humanities and normative ethics explains the motivation of human behavior. From the point of view of the current economic literature, motives are largely confined to egoistic motives, and other motives are seen along with it. This approach is very common even in Islamic economics; with the difference that in conventional economics these egoistic motives are considered materialistic and worldly, but in Islamic economics spiritual and otherworldly motives. Using an analytical method, this paper studies the concept of psychological egoism in Allameh Mesbah Yazdi's attitude and its distinction with economic literature. Considering man's tendency towards God and others along with egoism, from the point of view of Ayatollah Mesbah Yazdi, limiting motives to selfish motives and psychological egoism is not easily acceptable. He also sees man's tendency towards God and towards others along with the motive of egoism, not in line with it. This view is distinct from conventional economics in terms of philosophical foundations such as deism, humanism, and from economic literature in terms of accepting non-selfish tendencies along with selfish motives and attention to the impact of moral values on economic behavior.

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.

Behavior means method and behavior in all parts of human life, as a representation of spirits, the theme and, in his words, his attitude and thought, which finds an external appearance, which in the Islamic view is the origin of nature; What is emphasized in this article is a part of economic behaviors which is in the form of sellers' behavior. Since the Quran and Sunnat are the main sources that Muslims follow, first by referring to the Quran, Nahjal-Balaghah and VasaelShieh  means, exchange behavior is classified in the form of specific titles, and finally by summarizing them, the necessary results of the discussion, including the difference between these behaviors. Behaviors that are mentioned in conventional economics, such as paying attention to nature, profit and loss in the hereafter and spirituality, God's ownership of profit and loss, the effect of unnatural factors, paying attention to revelation, fair and lenient behavior, and paying attention to spiritual pleasures are determined. In the practical part, using structural equation modeling, to determine the level of people's faith, the questionnaire of measuring the dignity of religion and to examine the behavior of sellers in the Islamic Republic of Iran, a researcher-made questionnaire based on the results of the theoretical part has been used; To complete the questionnaire from both face-to-face and online methods, according to the total size of the community of sellers (retailers) in Iran, 300 available samples were selected. Questionnaires were completed between spring and summer 1399. The results, while confirming the relationship between faith and Islamic exchange behavior, show that the effect of factors such as marital status, age, income, education and gender is not significant; Also, different measures (12 questions) show that the economic behavior of sellers in the Islamic Republic of Iran is largely consistent with the behavior derived from the Quran and Sunnat.

Behavior means the way, method, policy, etc. in all parts of human life, as a representation of spirits, the theme and, in his words, his attitude and thought, which finds an external manifestation, which in the Islamic view is the origin of nature; What is emphasized in this article is the part of economic behaviors that is in the form of consumer behaviors. Since the Qurchr('39')an is the main and first source that Muslims follow, first by referring to all 114 chapters of the Qurchr('39')an, consumer behavior is categorized in the form of specific titles, and finally by summarizing them, the necessary results of the discussion, including the difference between these behaviors and Behaviors that are mentioned in conventional economics, such as paying attention to nature, profit and loss in the hereafter and spirituality, Godchr('39')s ownership of profit and loss, the effect of unnatural factors, paying attention to revelation, fair and easy behavior and paying attention to spiritual pleasures are characterized. In the practical part, to determine the level of peoplechr('39')s faith, the questionnaire of measuring the dignity of religion and to examine the behavior of consumers in the Islamic Republic of Iran, a researcher-made questionnaire based on the results of the theoretical part has been used; To complete the questionnaire from both face-to-face and online methods, according to the total volume of Iranian society, 400 available samples were selected. Questionnaires were completed between autumn 1398 and summer 1399. While confirming the relationship between faith and Islamic consumer behavior, the effect of factors such as education and income level on negative Islamic consumer behavior and marital status, age shows a positive effect;  Also, different criteria (12 questions) show the compliance of economic behavior of consumers in the Islamic Republic of Iran with behavior derived from the Quran.

The utility maximization is typically introduced as the consumer purpose in a conventional economics; desirability to be used in any sense is based on worldly pleasure, especially material. The extensive utility maximization has been considered as the goal of the consumer including the sum of material and spiritual pleasures in this world and the hereafter according to the Islamic economics with the development of the concept and scope of pleasure. This study examines the purpose of the consumer in Islamic economics and its requirements for using analytical method. The purpose of the consumer in Islamic economics is to maximize the desirability of the hereafter, along with a reasonable level of worldly desirability according to the hypothesis of the study. According to the research findings, accepting extensive utility maximization as a consumer purpose of Islamic economics requires adjusting the enjoyment of material pleasures and moving beyond instrumental rationality. The maximization of mundane utility function, with ignoring the hereafter utility function not only does not maximize the extensive utility ; It also minimizes it; because the condition of the study of the deep pleasures, intense and eternal pleasures to the Hereafter, as well as the worldly spiritual pleasures is adjustment which means ignoring some instantaneous and fleeting material worldly pleasures. Moreover, instrumental rationality cannot be the basis for maximizing utility. Therefore, the extensive utility maximization requires modifying material pleasures.

One of the fundamental issues in the philosophy of Islamic economics is explaining the foundations of normative ethics of the theories of Islamic economics. Using analytical method, this paper seeks to study the paradigm of egoism in the Islamic and conventional economics. Now, this question arises whether or not egoism, which is accepted as the paradigm and hard core of the conventional economy, can be considered as the foundations of normative ethics in the Islamic economics. Basically, Islamic thought accepts Consequentialism or Deontology? Answering the above question, this paper exposes that, the foundation of the normative ethics of Islam is Deontology. According to the hypothesis, in cases where consistency of duty depends on the consequence in action, the clause of consequence is assumed in the generality of the duty, and the subject of duty has the generality by the specific clause state; thus, there is no need to look for of Consequentialism; because the attempt to achieve a result in these cases is itself a part of duty; this type of "Deontology" is called "General Deontology". This Deontology has a booster engine by the name self-interest as a motive. Findings show that, the realization of the dual union of duty and self-interest is not paradoxical in economics and so on. There is a significant difference between self-interest in Islam and egoism in the conventional economy in terms of foundations and identity.

Conventional approach considers explicitly a concrete and precise concept for ‘theory’ insofar as you think all economists look at the clear concept. In order to evaluating this approach, we survey concept of ‘theory’ in historical and analytical perspectives.
In this philosophical analytical article after historical survey around modality of ‘Theory’ appear among Renaissance economists, we follow the possibility of founding the coherent characteristics for Economic Theory. Then we referred our results to Sadr’s points of view. It is rejected that: economists have a consensus about nature of theory and there is a specific and clear definition for this word.
But we can extract some nonconsensus characteristics that can show some dimensions of economic theory. Based on Methodological Individualism and Methodological Partialism, Independence of Theory from Method and From theorist (be Scientific, realistic and explanatory), based on unique analytical factor, possibility of independence of knowledge disciplines and theory specialization, mathematical logic governance on theories and empirical method governance on theories are basic affaires of Economic theories that Sadr criticize all of them.

“External effects” in the conventional economics can be defined within the framework of market mechanism and the Pareto's optimality. This issue has seldom been discussed in the works on Islamic economics. Using an analytical method, this paper explains the conceptual link between external effects and market mechanism in conventional economics, and criticizes it from the point of view of Muslim economists. Then, the status of external effects in Islamic economics is explained. Based on the research findings, external effects can contribute to Islamic economics in two ways: extracting a conceptual framework from conventional economics and proposing a new term in accordance with the special structure of the optimal Islamic allocation. While the first method faces some problems and limitations, the second method can provide the ground for authentic theorizing in Islamic economics. In the newly proposed concept, external effects do not mean the effects that are outside market mechanism; rather, they mean the mechanism that disturbs the optimal allocation advocated by Islam.

Optimal performance of any economic system depends on the existence of both efficient real and monetary sectors. Financial-monetary system in conventional economics leads to inflation, inefficiency, instability and economic crisis because it is based on credit creation and creating debt. Therefore, designing of ideal monetary system based on Islamic principles requires analysis of dominant monetary system in conventional economics, which allows the possibility of overcoming the monetary system based on foundations of capitalist principles, and its formation on the basis of Islamic principles. In conventional monetary system, banking based on the principle of fractional reserve according to the maturity differences between deposits and lending creates money from Ex-nihilo. In this study, based on Sidrauski's model (1967) the impact of credit creation in the fractional reserve system on macroeconomic variables compared with %100 reserve system. Then, by solving the model, the empirical analysis and calibration will be discussed in the steady state. Theoretical and experimental results indicate that fractional reserve banking by adjusted golden rule of capital accumulation, reduces the accumulation of capital per capita, per capita GDP, per capita consumption and per capita real money balances in the steady state.

Setting and ranking the government’s goals in the Islamic economics has a significant impact on economic policymaking. Different economic schools offer different views on this issue. This paper seeks to study and rank the objectives of government in the Islamic economics. It makes use of meta-analysis to investigate the works of Muslim writers in this area. According to the research hypothesis, as two main objectives of the Islamic state, justice and economic growth are ranked in order to fulfill the governments’ ultimate goal of contributing to the development of the society in the light of nearness to god .The research findings show that most of schools of economics regard welfare and economic growth as the goal of economy and largely leave ensuring it to the market mechanisms. From the perspective of Muslim economists, Islamic government seeks justice and economic growth and , together with people, plays an active role to meet these objectives. Accomplishment of these goals is an introduction to the role of government in contributing to the development of society. Accordingly, in case of conflict among the economic objectives of Islamic government, the objective is given priority that assists the government in achieving its ultimate goal, i.e. training people for perfection and nearness to God.

Theories of behavior consumer deal with human behaviors as a being with will and purpose, so they are based on specific assumptions about the human nature and fundamentals of decision making. These assumptions often have ideological roots in different value systems consequently they are different in various these systems. The aim of this paper is to investigate these assumptions in the framework of Islamic society. There are many discussions about the consumption in the economics literature that it indicates the importance of it in economics. Income is one of the most important effective factors on consumption hence, this paper investigates the behavior consumer in Islamic economics. Consider to rational behavior that is defined in Islamic economics as coincidence with Islamic criteria and values, the paper showed that the main purpose is to maximize of god satisfaction in Islamic society.

This paper is the first attempt in economic literature in Iran toward the analysis of Soros Reflexivity theory from an economic methodological point of view. In this paper، the basic differences between economic and physical sciences are examined using a comparison between this theory and the prevailing approach in the mainstream economics. Reflexivity theory is based upon Popper’s falsification model، and at the same time criticizes strongly its application in economic analysis. Reflexivity in economic analysis leads to a unique and irreversible model، hence does not render economic behavior to fixed and rigid schemes. This is in sharp contrast to the behavior of economic agents in mainstream economics، which are reduced nearly to observers dealing with cost-benefit analysis of their decisions based on rational evaluations of markets. Despite the impassive attitude of economists in general to the reflexivity theory، this paper underlines the fact that Soros’s attempts، as the greatest speculator in the history and the most prosperous trader in financial markets، in writing a number of books in criticizing capitalism especially with regard to its methodological shortcomings، has produced new directions in the critical analysis of capitalism.

In this paper the concept and the definition of the social and economic justice are evaluated considering the views of western and Islamic thinkers and theorist and the focus is on the rationality. There lies a rationale beyond the all behaviors of human beings. In addition, in all economic systems, there are some special goals for the explanation of the behaviors of the economic agents. It is exactly true in the case of the consumers. In the traditional capitalist system, the satisfaction of the all wills of consumers (correct or incorrect) is considered as the only goal of consumers. In Islam however, some divine and non-worldly goals are defined in addition to satisfaction of rational needs and wants. So unlike conventional economics, in Islamic economics it is not correct to define the goals of consumers solely to maximize their material welfare and to minimize their pain in this world and hence entirely forget the results of the behaviors in the hereafter. As a matter of fact, in Islamic view, the bliss happens for the people when they maximize the sum of their pleasures in this worlds and in the hereafter and the Muslim consumer considers the sum of the welfare he gets from consumption in both worlds. In other words, He does compare the temporary pleasures of this world with the permanent pleasures of the hereafter and finds the best combination that brings about the highest level of satisfaction. On the contrary, the consumer in the capitalist economics, always tries to maximize his worldly needs and wills and hence undermines his humanity. Considering all this, it seems that the axioms of the behavior of consumers in Islamic economics is different from the axioms of conventional theories. Taking a comparative approach, in this paper, the assumptions of the behavior of consumers in Islamic and conventional economics are analyzed. The results show that the axioms of consumers behaviors in Islamic economics is different from the same in conventional economics.

This paper aims to show that pragmatism is the philosophical and methodological base for the institutional economics. It also demonstrates that institutional economists, based on pragmatism,where they take it as an approach, use the qualitative research method. Institutional economists, particularly, believe in pragmatism of Dewey and Pierce. According to the results of the analysis, made through this study, there are fundamental differences between the logical positivism, as a philosophical base for mainstream, and the pragmatism. The research method concluded from pragmatism is a qualitative one, which vs. quantitative research method. The quantitative research method in economics has arisen from logical positivism.