Ma`rifat-e Eghtesad-e Islami
Year:2020 | Volume:11 | Issue:1 (21)|Papers Count:14

The mid-1990s can be seen as the beginning of the era of financial liberalization, particularly in the area of banking activities and the presence of foreign banks in transitioning countries in Asia, Eastern Europe and Central Europe. Designers and authors of the Banking Plan of the Islamic Republic of Iran, while acknowledging the presence of a foreign bank in the country, have also raised questions about its ownership and operation. In this paper, we analyze the impact of the presence of foreign bank in the Islamic Republic of Iran by using an analytical method. The results of the survey show that the impact of foreign banks depends on the specifics of the host country and the characteristics of its banks. The presence of foreign banks in low-income countries has only had a negative impact on their credit ratings, a problem that could apply to our country as well. In addition, the presence of a foreign bank in the country is incompatible with the rule of the negation of the way given the current economic background and conditions of Iran. Accordingly, hosting a foreign bank in the Iranian economy can be rational and religiously justified only in the event of noncompliance and dealing with more important matters (government ordinances).

Moral education is: to create cognition and to stimulate one's feeling, so that one's behavioral ugliness and negative traits are removed and positive traits and moral values are internalized and sustained. This article examines the effects of Islamic moral education on economic growth and how can these effects be explained by using an interpretive-analytical method. According to the research hypothesis, Islamic moral education leads to increasing economic growth and based on the research findings, the ethical education in question includes rational education in the domain of theoretical reason, rational education in the domain of intrinsic rationality, rational education in the domain of instrumental rationality, Islamic asceticism, and accumulation. Implementation of Islamic education at each of these stages has a positive effect on economic behavior and fosters economic growth.

One of the new topics in development ecoMorality, Islamic morality, economic growth models, social capitalnomics literature is the study of the relationship between morality and economic growth. In this paper we examine the relationship between morality, especially revelation morality and growth models by using a descriptive-analytic method and mathematical tools. There are questions in this regard such as whether there is a link between morality and the model of economic growth. How and by which variables do these relationships occur? And finally, what are the implications of morality for the growth model? According to the research findings, ethical norms, especially revelation moral norms have a strong relationship with economic growth. Incorporating ethics into the model affects economic growth in two ways: a. revelation ethical norms increase the productivity of production inputs and strengthen Islamic social capital; b. revelation ethical norms can affect consumer behavior and lead to savings, increased willingness to save and accumulate capital and, of course, prevent waste of resources. Accordingly, the divine moral increases both the level of growth and the growth rate.

The rise of economic inequality in the world has left scholars frustrated with current explanations of inequality and, consequently, conventional solutions to reduce economic inequality. In the past few years, following the 2007 crisis, attention has been drawn to the origin of inequalities, and a shift from income inequality to inequality in wealth has occurred. This article investigates the redistribution of wealth within the framework of risk sharing in Islamic financial markets using an analytical method. According to the paper, wealth income, meaning income from property ownership, is one of the key factors in wealth inequality even in the context of optimal market prices. The two determinants of wealth are distortions and distortions of the financial system, and the institutional, regulatory, and governance determinants of financial markets. Although institutional, regulatory, and governance factors can be eliminated by regulation, distortions and disruptions in the financial system stem from the nature and properties of the risk-based financial system. The Islamic model of risk sharing in financial markets is in contrast to the pattern of usury debt and risk transfer. From this point of view, Islamic finance, by moving towards using risk-sharing tools, has provided a basis model for the radical elimination of inequality.

Economists typically use rational choice theory to realistically analyze economic phenomena. This theory is challenged by the complexities of human behavior. Therefore, assumptions and concepts used in this theory— including the concept of self-interest and system of preferences— have faced a lot of criticism and adjustments over the years. This paper seeks to redefine the basic concepts of rational choice theory based on the interpretive concepts of Allameh Tabataba'i using content analysis method. The findings of the study show that the drawbacks of rational choice theory mainly stem from its basic concepts, including the three fundamental concepts of interest, the individual, and rationality, as well as the relationship between them. The proposed concepts of this paper about rationality have been suggested due to the role of training and guidance in the consolidated personality of man in a long-term spiritual perspective and by considering “ other” like “ self” . These concepts can be introduced in the form of “ questionable individuality” and “ evolutionary rationality” . The results of this study show that the proposed conceptual adjustments are in line with Allameh Tabataba’ i’ s interpretative concepts regarding some verses.

In late 2008, with the advent of technology and the expansion of cyberspace, a phenomenon known as the "Bitcoin" cryptocurrency was introduced to the world and became popular. Although the extraction of virtual currencies is widespread in Islamic countries and Iran, there are still religious doubts about the legitimacy of its income. This paper studies the legal-economic analysis of virtual currencies extraction in the Islamic economic system using an analytical method. The results show that, firstly, given the spread of different instances of virtual currencies, the rule of extraction of each virtual currency must be applied in accordance with Islamic principles and rules. In this regard, from the point of view of individual jurisprudence, if the remuneration paid for the extractive activity is something which is not valid in the economic system, the contract is void. Secondly, from the point of view of government jurisprudence, practicing the activity of extracting virtual currencies that would strengthen Islamic rule is permissible and should be considered. On the other hand, it is not permissible to extract the currencies that give rise to the dominance of infidel regimes over Islamic state.

Historical evidence from the early days of Islam and the narrations of the Epoch of Appearance indicate the possibility of a balance between supply and demand for Takaful funds and also the possibility of a surplus supply as a desirable situation. On the contrary, a study of the current situation in the country shows that there is an imbalance and a surplus of demand for these funds. The question of this research, which is examined through descriptive-analytic method and the use of library resources, is to investigate how to modify and improve the existing situation and to introduce strategies for achieving the desired one. The results of the analysis of Quranic and Hadith teachings and meta-analysis of existing survey studies indicate strategies such as: “ Quranic charity discourse” , “ charity development” , “ improving the quality of charitable funds allocation” , and “ improving the quality of charitable donations” to promote charity in the country. To realize each of these strategies, partial and operational tactics such as professionalizing the charity part, enabling charitable funds to be managed, and expanding advertising and incentives can be offered.

Planning for the realization of production boom in the Islamic Republic of Iran needs to consider the factors that affect it. In this paper, I describe the obstacles, strategies and requirements of production boom in the country using analytical-descriptive method. The research findings show that the country's production boom faces five major obstacles, including the dependence of the country's economy on various areas, the performance of the banks in financing, smuggling and massive import, management errors in the country's political economy, and lack of transparency in production. Strategies such as adapting the education system to the needs of production growth and prosperity, basic knowledge and implementation of indigenous versions, controlling money and capital markets, costing unnecessary economic activities, managing the economy based on the principles of a Muqā wamah economy and establishing comprehensive economic information bank can be used. The realization of these strategies requires actions such as strengthening the revolutionary vision and the jihadist management of officials and executives. It is also possible and achievable to adopt strategies aimed at creating a boom in production, given the opportunities available in the country.

One of the foundations of the Muqā wamah economy is to have a people-based economy; therefore it is necessary to provide a specific model of this foundation and its dimensions. By relying on this model, Imam Khomeini was able to flourish the capacity of the people in some social areas and to help them achieve the goals of the Islamic Revolution. It is, therefore, necessary to refer to Imam Khomeini’ s thought to understand and design the aforementioned pattern. This article seeks to answer the question of what is the pattern of people's participation in the economy based on Imam Khomeini's thought. To answer this question, his statements in the book “ Sahifeyeh Noor” were examined using the "data theorization" method. After analyzing and coding the data from his statements, the model was presented as a visual model with emphasis on axial category, causal, contextual and confounding conditions, strategic areas and consequences. According to this model, for the participation of the people in the economy, while being aware of the enemy's conspiracies, the causal conditions of the people's participation in the economy must be strengthened and the underlying conditions must be provided for the process of people's participation in the economy to be realized.

Scarcity is one of the most important concepts in conventional economic. In conventional economics, two types of absolute and relative scarcity have been proposed. In Islamic economics, there is no common consensus on this concept. This disagreement is to the extent that some Muslim economists have defined Islamic economics on the basis of scarcity and some have generally rejected it. The purpose of this article is to present a clear idea of "scarcity" in Islamic economics. To this end, the paper, in an analytical approach, using a documentary approach, examines scarcity in conventional economics and then criticizes it, based on some empirical observations and religious teachings. The findings indicate that absolute scarcity is not accepted by Islam according to the Holy Quran. But in the case of relative scarcity it can be said that scarcity that leads to the optimal allocation of resources, with some points in mind, is endorsed by Islam.

The topic of "religious science" has been one of the challenging points in the literature of religious studies in recent decades. Different theories have been put forward by Muslim scholars about its quiddity, its feasibility, its methodology and its realization. “ Islamic economics” , as one of the most important examples of human religious science is no exception. Some thinkers have accepted the scientific identity of Islamic economics, while others have sought to deny it. In this paper, we analyze the feasibility of Islamic economics by using an analytical method. According to the research hypothesis, a large number of Islamic economics propositions, in addition to their doctrinal nature, have a scientific identity. These statements constitute the content of Islamic economics. According to the research findings, the feasibility of Islamic economics can be demonstrated by three reasons for the necessity of a positive economics for the realization of Islamic doctrines, the existence of descriptive economics statements in Islamic narrative sources, and the influence of Islamic doctrinal principles and basics on economic behavior.

One of the tasks of central bank is to conduct monetary policy to achieve economic stability. Expansionary and anti-inflationary policies of traditional banking are conducted using tools such as open market operations, quasi-market operations, discount rate and legal reserve rates. In this context, the question arises how these policies can serve to enhance the economic stability of the country and achieve the goals of the Muqā wamah economics. In this study we analyze the conditions and characteristics of the monetary policy of the central bank in Muqā wamah economy by using a descriptive-analytical method. The findings of study show that the central bank's monetary policy of the Muqā wamah economy should increase economic resilience in addition to being Islamic. According to this, these policies should aim to maintain the stability of the national economy, enhance the transparency of the financial system, strengthen the national currency, strengthen the real sector of the economy, balance the monetary and real sector growth, reduce costs and create cost-effectiveness, increase public welfare and interests.