ماهنامه معرفت
سال سی و دوم شماره 10 (پیاپی 313، دی 1402)

Knowledge is a necessary condition of faith; Faith cannot be obtained without knowledge. In addition to knowledge, faith requires love and inner tension. From the point of view of the Holy Qur'an, faith is a natural entity, and man cannot believe in God and submit to His commands and prohibitions with things that are incompatible with his nature. Therefore, faith cannot be achieved without love, and therefore believers have the greatest love for the Creator of existence. Faith has levels. The strongest grip of faith is that love, and hatred should be only for God and not for personal gain. This article is a commentary on the pillars of faith, especially love, by the late teacher Allameh Misbah Yazdi.

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.

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.

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.

Even though about forty years have passed since the approval of the usury-free banking operation law, many still doubt the success of the banking system in relation to the elimination of usury. Therefore, in addition to improving the efficiency of the banking system, some researchers have been looking for a review of the usury-free banking law for many years and have introduced the elimination of usury as one of their goals. It seems that they believe that the inefficiency of the banking system and the existence of usury in banking operations without usury is due to the shortcomings of the current law, and by changing and amending the law, both problems will be solved. Using an analytical-descriptive method in this research, the second problem, that is, the existence of the suspicion of usury, has been investigated. The results show that several factors such as the shortcomings of the law of interest-free banking operations, the existence of problems in the content of executive statutes and circulars, problems related to the content of contracts, the unfavorable performance of bank managers and employees and customers, the complexity of combined contracts (used in usury-free banking) compared to usury loans, the inherent limitations of the bank institution as a basis for the realization of usury-free banking, each of them have been the basis of public mistrust. But what has been most effective is the fourth factor, which is the weak performance of the bank's operators and customers, which is due to the lack of necessary knowledge about the provisions of the contracts and also the lack of sufficient motivation towards its accurate implementation. It is suggested that the issue of training customers and bank operators and planning to promote the culture of compliance with the law and Sharia in banking contracts should be included in the text of the law and the central bank or another institution should be in charge of the training process in the country.

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.

Islam demands the dignity and authority of Muslims in all fields, including the economic field, and work and production are the prelude to achieving this goal. Therefore, Islam attaches special importance to work and production and invites Muslims to it, and in a situation where the enemies of Islam are trying to bring them under their control by attacking the economy of Muslims with various tricks, Islam by enumerating the obstacles to the growth of production and relying on Various production activities invite them to face the enemies. Removing the obstacles to production and achieving the growth of production and self-sufficiency of Muslims and getting rid of the need from the lands of disbelief requires flawless methods and solutions that can only be extracted through a transcendental and divine school. Using the descriptive-analytical method and relying on the verses and sayings of the noble Imams, this research aims to introduce the obstacles to the growth of production in order to achieve the growth and economic authority of Muslims. According to the results, the obstacles to production are: polytheism, blasphemy, lack of necessary exploitation of natural capital, extravagance of production resources, sterile economic activities, wealth accumulation, concentration of wealth in the hands of the rich, lack of specialization in production, eyeing the enemy's facilities, usury, non-observance of production principles and standards in Islamic society.

The last trick of the domination system to bring the Islamic revolution to its knees is the economic war. To neutralize this tactic, the Supreme Leader has designed and announced components for a resistance economy. Since the practical model of the Islamic system is the Alawite government and assuming that Imam Ali (PBUH) in his government managed the livelihood of the people of his time with a divine policy; This research seeks to answer the question, how and to what extent are the components of resistance economy explained in the words and life of Amir al-Mominan (PBUH)? Using a citation-analytical method in Nahj al-Balagha, the research shows that the communicated components of resistance economy, such as: social justice, relying on internal capacity, fighting economic corruption, jihadist approach, self-sufficiency in basic needs, management and reforming the consumption pattern, as Vision has been the concern of Imam Ali (PBUH). By drawing the religious foundations of the components of the resistance economy, a big step is taken towards the institutionalization of the Alawi discourse, with the aim of culturalizing it among the people; In this way, the country's executive officials do not feel compelled to give up their ideological and revolutionary goals due to economic issues.