جستجوی مقالات مرتبط با کلیدواژه « شهید صدر » در نشریات گروه « اقتصاد »

Microeconomics and macroeconomics share the principle that the market is a suitable field for realizing efficiency, maximum production and, consequently, maximum economic welfare. Microeconomics pursues this by assuming free competition in pursuit of individual interests and maximum coordination of this personal interest with the collective interest with the help of the invisible hand or coordination by minimal government interventions. Therefore, the macroeconomic view in microeconomics is completely aggregated. By denying the above assumptions, Keynes proposed non-aggregative macroeconomics as an economic theory of interest to the individual and the government. By presenting the economic religion of Islam, Martyr Sadr recognizes the market, but with assumptions other than neoclassical microeconomics, and at the same time, he also accepts the need for macroeconomics, but not with the assumption of Keynes' analysis of the inefficiency of the market, but with the assumption of achieving social balance through the maximization of collective benefit. mundane for the maximization of otherworldly individual benefit. With this view, Islamic economy definitely needs a macro branch. This article pays attention to a corner of the basis and nature of conventional and Islamic macroeconomics and the necessity of Islamic macroeconomics based on the perspective of Shahid Sadr using a descriptive-analytical method and referring to documents.

The discussion of economic action at the level of economic schools is one of the most vital topics that every economic school necessarily has a view on. For this reason, in a comparative study, we have traced the position of this debate in the capitalist and Islamic economic schools. In this regard, the main goal is to examine the theoretical accuracy and negation quality and to prove the propositions needed to prove the theory of economic action. This discussion connects us with the big issue under the title of presuppositions of scientific approaches that there is a methodological ambiguity in how to prove them in the history of science. In this article, by reporting and evaluating the basic theory in the Austrian school and the Islamic school, we showed the similarities and differences of these two theories at the content level and at the method level. In this review, it became clear that this basic theory in Islamic economics fulfills the epistemological ideals both in terms of content and method, which is not available in the Austrian school. This theoretical ability is a result of the methodological unity and comprehensive global view that the Islamic ijtihad approach has towards knowledge. A methodological unity that also opens up the historical ambiguity of science regarding the way of checking the assumptions.

Martyr Sadr's attitude towards the two subjects of "Islamic economics" and "thematic knowledge" is a challenging issue in the Islamic economics and epistemological studies. The quality of the relationship between these two issues is one of the fundamental questions in the methodology of Islamic economics. Analyzing the views of Martyr Sadr, this paper explains the mechanism of using thematic knowledge in theorizing in Islamic economics. In Martyr Sadr's view, the rules of economic behavior in Islamic society are the subject of Islamic economics. Rules of economic conduct are specific behaviors of the majority of people in most cases that have an economic nature, causes, or effects. Theorizing in Islamic economics relies on thematic knowledge. Thematic knowledge is cognitions that observe objective facts; cognitions that have a gradual realization and cannot deny their contradiction. The sources of thematic knowledge, sensations, including visual, audible and intuitive sensations, that is, people's interpretations of their knowledge, inclinations, and abilities. Sensory and intuitive knowledge is used to understand the rules of economic behavior in Islamic society. Theorizing in Islamic economics, based on the underlying mechanism of istihaz (exposing), is realized by exposing the concepts of economic behaviors.

During the production process, various human and inhuman factors are involved, and without them there will be no way to formulate and work out the efforts made in this direction. But there is a significant issue in this regard, the amount of profit allocated to production operations to each of these factors. In the works of the Jurisprudents of the Shi'a religion, as well as in the language of the economy, there are different or contradictory views on the participation or non-participation of the means of production in the profit of the product, each of which are documented in considerations. Some people think that the share of the means of production is only rented, in contrast to others, in addition to rent, they also consider the participation of the means of production in the profit of the product. This article seeks to answer this question by relying on the opinions of the jurists, in particular the martyr Sadr (RA), who deals more with the jurisprudential aspect than others, and shows that it can be used for the means of production, in addition to renting The cost was considered as a share of the product's profit.

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.

In his book Eghtesadona (our Economy), Shahid Sadr uses the discovery method to explain the economic school of Islam. Since the theory of justice is distinct from school theory, one may ask the question, "Does the discovery method work well enough to discover the theory of justice?" This article attempts to answer this question as the main research question.
In the following, the article attempts to evaluate the various aspects of discovery method based on the textual analysis method, with associated matter of justice, and in the end judge the criticisms raised on the basis of the  answer the above question.
The result of the research is that on the one hand, the results obtained from the discovery approach to the "Islamic" attribute are in doubt, and on the other hand, it must be acknowledged that there is no complete equivalence with the specificity and status of justice. So you can't just use this method. We propose using a combination of deductive reasoning and discovery.

In mainstream economics, "distribution" is one of the issues which is ignored because of being unresolved, and a new issue is propounded. First, the "functional distribution of income" was proposed, which is based on the determination of the share of production factors (at the micro level). Then, due to lack of proper response, from the early twentieth century, ideas changed to explain the new concept of "personal distribution of income" which is based on the income allocation among the households and individuals (at the macro level). In fact, the important question around the functional distribution of income which we are seeking to answer is "Who is the owner of the surplus value or the profit (positive and negative) in the production?". Shahid Sadr properly understood the importance of income and wealth distribution in leading the Islamic society towards its goals of justice. In his “Eghtesadona” book, he has extracted the system of "functional distribution of income," and the correct answer to this issue, in addition to the "personal distribution of income" based on the teachings of Islam. In this distributional system, interactions are not homogeneous and the basis for the share of factors of production is contracts and rules, which depends on real conditions of the economy. In this paper, the "distribution" issue in conventional economics is compared with the concepts developed by Shahid Sadr, using the comparative and library methods.

In traditional economics, there are some disputes over the distinction between Positive and normative economics. The current paper criticizes this dichotomy with a particular view to the ideas of Shahid Sadr. Attention to Sadr's view on the connection of normative and positive economics contributes to the better understanding of the entry of values in economics. The results of the study, which is done by using an analytical approach, show that while the dual positive-normative dichotomy is different from the dual doctrinal-science dichotomy, there have some similarities. From Sadr's view point, economic science is equivalent with positive economics. Doctrinal economics looks like normative or evaluative economics in sense that it engages in evaluations on the base of justice. Doctrinal economics deviates from normative economics by addressing ideal institutional structures and policy making. Regardless of the similarities and differences of the dual dichotomies, Sadr's attention to the link between doctrinal and scientific studies contributes to the better understanding of the entry of values in positive economics. According to Sadr, scientific economic analyses are based on an institutional framework, which is supported by an economic system. Such an institutional framework causes the positive analyses to have a value flavor.

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.

The issue of debt creation in the conventional banking system is a major problem which has drawn much attention after 2008 crisis. One of the main issues in Islamic banking is credit creation, as well. The economists have different viewpoints in this regard. In the viewpoint of Martyr Sadr, credit creation, if in compliance with jurisprudential standards, is possible in Islamic banking. However, is credit creation model based on his thoughts the same as the model in the conventional banking system?
In this research, adopting the analytical method and using a conceptual model of credit creation process, we have introduced the jurisprudential standards, in compliance with Martyr Sadr’s thoughts, about credit creation in Islamic banking, and in the framework of money multiplier in the context of Shariah’s effect, we have offered a model of credit creation in Islamic banking on the basis of his thoughts. The hypothesis, here, is that there is a difference between credit creation process in the viewpoint of Martyr Sadr and that of the conventional banking system. The results suggest that Shariah's effects, including credit applicant’s being debtor, the commitment to fulfill Qabz provision, bank’s trust in the information provided by the loan applicant, and Qarz contract’s being allowed and obligatory, affect the money multiplier and are the difference between credit creation model in the viewpoint of Martyr Sadr and that of the conventional banking system.

Development policies are among the most important means of the management and development of a social system. Using the analytical method, this paper deals with the question as to how these development policies can be discovered. According to the paper’s hypothesis, the discovery of these policies requires considering the principles, goals and rules and expanding martyr Sadr's discovery methodology. The findings show that development policies which represent the rules of a certain school, principles and general, practical and comprehensive rules based on a specific axiological and doctrinal system, contribute to developing a social system with the aim of achieving the hierarchical objectives. In fact, these policies are considered as intermediary between the objectives of social system and the detailed rules of the social system. The principles, objectives and rules are the three main sources for inferring development policies. Discovering, interpreting, explaining and aggregating the objectives, interpreting the concepts of rules, and analyzing the objectives are the stages through which of inferring development policies passes. Elaborating on the development policies requires the aggregation and analysis of the rules of Islamic law. In order to solve the problem of harmony and authority of Martyr Sadr's discovery method, one can, instead of referring to rules directly use legislative texts as a source for inferring development policies. Thus, the authenticity of the discovered rules is affirmed by the undifferentiated successive hadith transmission.

One of the main questions about Shahid Sadr’s method of discovery is proving the validity of this approach in advancing normative theories of Islamic economics. Using an analytical method, this paper investigates the relationship between induction and method of discovery according to Shahid Sadr’s view. This paper assumes that, according to Shahid Sadr’s logical view, the validity of method of discovery in the field of validity and conclusive induction can be found imperfect. The research findings show that his theory of induction has sufficient competence for validating the method of discovery. In the method of discovery, the use of induction and the process of accumulation of indications are very distinct. The accumulation of indications contributes to promoting the contingency of the rank of Islamic normative theory from being supposition to certainty, because the increase in the probable value which is caused by the accumulation of indication raises the doubt that the stated theory depends on certain rules. Considering Shahid Sadr’s view about the question of probabilities, the increase in the scale of the mentioned probability leads to dispelling any doubts. The method of induction can render absolute all the proofs supporting the validity of the method of discovery, including the theory of social understanding, collective appearance, blocking and detachment.

In the current economic literature, the interaction and relationships among the owners of production agents are studied within the framework of agency theory. Due to its concentration on analyzing the employer-employee relations, agency theory paves the way for investigating the basic question about the production owner in the theory of income distribution. Using an analytical method, this paper discusses the question whether or not Shahid Sadr’s theory about income distribution based on agency theory can contribute to its enhancement. According to the view reflected by the author of this paper, reviewing Shahid Sadr’s theory about income distribution based on the models of owner-operator contributes to promoting the level of discussions from scholastic and ideological to advanced theoretical discussion about microeconomics. The paper findings show that, when we consider the question raised about the identity of the owner or administer, the method of owner-operator in Shahid Sadr’s approach is heterogeneous and has the rules of a game which are consistent with the different contracts concluded between the owner and the agent. Reviewing Shahid’s theory about income distribution based on agency approach accounts for his emphasis on just social relationships. Therefore, Shahid Sadr’s theory of justice is not concerned with the distributive and posterior justice. Instead, it talks about procedural and anterior justice in the system of employee-employer relations.

Despite the importance of martyr Sadr’s methodology for developing Islamic economics, there has been a paucity of research on the nature and essence of it.Using an analytical method, this paper explains the logic of reasoning in his methodology. According to the hypothesis of the paper, martyr Sadr sought to use a different logic for reasoning. This logic is different from the logic of traditional jurist's predecessors. This logic has been the basis for introducing the method of discovery and separation between Islamic Doctorine and Islamic economics. The research results show that Sadr’s approach is very similar to Kant's methodology in using transcendental syllogisms for meeting the conditions for the possibility of experience and the systemic unification of science. In this regard, martyr Sadr reconstructs the school of Islamic economics as a unified system, a set of propositions and as a condition for the possibility of Islamic economics. In this reconstruction, he applies a combination of jurisprudential decrees as data so that through hypothesizing the veracity of these data in a recursive method called "transcendental syllogism", he can reach ideological principles and tenets in whose framework Islamic economics is possible.

In the discussions about social and economic justice, the criterion of choosing an approach is the effect which justice exerts on theoretical and practical aspects. This idea increases the importance of exploring Islam's approach to justice, and balance. The present paper examines the hypothesis of conformity in martyr Șadr and Motahhari's views on balance in order to make explicit Islam's approach to balance. The research which relies on a library method, comes up with three main

first, according to martyr Sadr's approach, balance is based on two principles: reducing great inequalities and earning an income which ensures a respectable standard of living. Second, martyr Motahhari's approach represents his views on natural rights. Third, there is no inconsistency between martyr Sadr's approach and that of martyr Motahharis, in spite of some unfounded claims.

The fundamentals, meaning, position, standards and implementation methods of justice, vary from one school of thought to another. Muslim scholars too have had this topic as a subject of their discussions, within the Islamic framework. In the area of Justice in Distribution [or Distributive Justice] Martyr (Shaheed) [al-] Sadr’s view has held immense popularity and acceptance. The author believes that keeping in view the principles of Distribution of Income and Wealth in Islam, the criteria of justice should be introduced separately for three stages:Origin; Justice in the primary resources and opportunitiesProcess; Justice in relations and process of production and distribution. Outcome; Justice in the culmination state and the output of an Economic System’s activities. Though Martyr [al-] Sadr (RA), in his opinion about distribution, has discussed the distribution principles in all the three stages, but in his view regarding justice only introduces two criteria, i.e. “General Equilibrium” and “Social Security”, as the constituents of economic justice. This paper emphasizes the view that: Firstly, these two criteria are only concerned with the evaluation of the just condition in the Outcome stage, and achieving them, without considering the achievement of justice in the stage of Origin and Process, do not reflect the achievement Economic Justice. Secondly, the ‘Justice in Distribution’ [or ‘Distributive Justice’] in the outcome stage, being a legal and obligatory principle, through reliance on the criterion of unit of social security, has the potential of being evaluated. Therefore, the criterion of “Equilibrium in different consumption classes of the society”, identified as another criterion of economic justice, should either be taken as a different phrase for the same reality, reflected by the first criterion, or should be interpreted in a way that views justice as a moral principle.