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Hujjatul Islam Mahmood Isavi
One of the distinctive points between Islamic economy and conventional economy lies in their epistemological foundations. Epistemology may affect social sciences including economics at least in three aspects: 1. The methodology of sciences 2. The contents of scientific theories 3. The domain of sciences.
Epistemology leaves its effect on the methodology of economics in such a way that admitting a specific epistemology involves a specific method of dealing with economic issues. Thus, the methods applied in economics are the results of the epistemological perspectives of economists.
The acceptance of the Islamic comprehensive rationality facilitates the way for the theorists of Islamic economy not to restrict themselves to experimental and mathematical methods. Rather, they may apply various methods of analysis depending on economic issues and explain especially the influence of religious teachings on economic behaviour.
Dr. yadullah Dadgar
Studies and researches in Islamic economy have recently entered new stages as to the range and number of issues. Nevertheless, research in this field is in its formative period at least in some aspects. Therefore, differences of opinion, ambiguities, and occasionally the confusions of researchers and those interested in the writings of Islamic economy seem fairly natural. However, the above mentioned problems may prevent from further progress.
Outlining the foundations of certain aspects of Islamic economy such as epistemology and methodology would help to crystallize our studies and increase their efficiency. The present article seeks to indicate at least the headings, subjectmatters and elements that are to be considered in these two fields. The first part deals with introductory materials and the latter part with principal subjects concerning epistemology and methodology.
Maryam Sane pour
Since Economics is not restricted to the knowledge of objective and real phenomena, and economic models are subject to specific worldviews, the present article aims at the epistemological origination of economics in the modern world. It also surveys the relation of the epistemology of modern economics to the humanistic thought dominating over the theories of philosophers after the Renaissance.
Giving a brief definition of humanism, the first part of the article deals with the history of humanistic epistemology along with presentation of the views of outstanding thinkers in the same field.
The second part briefly surveys nominalism and individualism as humanistic features of econmics in todays world, the theory of Adam Smith as one of the founders of classic economics, and that of Engels as one of the founders of socialist economics.
The third part deals with the foundation of religious epistemology in Islamic thought. Further, a question is raised concerning the possibility of formulation of economics based on this very epistemology. The question may draw the attention of hard working researchers demanding a response.
Seyyid Hossein Mirmuezzi
This article deals with the method of the discovery of the economic system of Islam from Islamic rules and teachings. It is to prove that Islam enjoys a definite and universal economic system achievable through the method of discovery.
This method responds to three questions: 1. What are the deduction foundations of economic system?
2. what elements are to be deduced?
3.what is the deduction method in each of these elements?
In general, the definite and universal economic system of Islam is derived from Quranic verses and traditions on insights , values, and characters. This very theoretical scheme is applicable in every age through establishment of institutes whose functions are defined based on behavioral patterns and rules of Islam.
Muhammad Reza yusufi
One of the valuable aspects of the intellectual activities of Ayatollah Sadr concerning researches in Islamic economy is his attempt to present a well founded method based on religious texts and original method of legal deduction (idjtihad) for discovering the economic system of Islam. His method may be dealt with in various facets. However, one of the most important aspects is the religious authority or value of this very method.
The present article deals mainly with the religious authority of the method of Ayatullah Sadr in discovery of the economic system. The article consists of three parts:
1. Exposition of the method of Ayatullah Sadr. 2. A survey and analysis of the same. 3. Summing up and conclusion.
Dr. Seyyed Ali Asghar Hedayati
The underlying foundation of Islamic economics as a new social discipline is the whole of three principles: dual or mixed ownership, economic freedom in a limited sphere, and social justice explained thoroughly by the late Ayatullah Sadr. The central nucleus of this new discipline is recognized through Islamic value judgments.
As the article suggests, Islamic economics is a system rather than a science. It is a new discipline applicable for analysis, evaluation, and presentaion of value judgments concerning economic issues and theories.
Dr. Hossein Eivazlou
This article, considers expression of any view concerning the methodology of Islamic economy as contingent upon ones position toward the original cause of Islamic economics in comparison with conventional economics. To elaborate this view, we have presented two hypotheses:
1.Scientific propositions of economics are interrelated with value rulings and judgments. 2. Economics is affected by prevailing philosophy and worldview in every age.
Further, the article deals with the following question: In what fields is Islamic economics likely to develop and expand? Thus all theories of Islamic economics are identified, each of which following the features and criteria of scientific propositions. At the end, the main problem with Islamic economy to be settled is supposed to be the presentation of change model.
Dr. Seyyed kazim Sadr
Considering the characteristics of scientific method, the present article aims at differentiating scientific knowledge including conventional economics from nonscientific knowledge including the economic school of Islam. Further , referring to data gathering and judgment as two stages in the process of scientific researches, it signifies the mutual relation of economics and the economic school of Islam.
The above - mentioned interaction suggests that on the one hand, an economist in the position of determination of postulates (i.e. motives, encouragements, and objects of the economic decision makers of society), definition of constraints and frameworks, and recognition of the major issues, problems, and priorities of society benefits from the prevailing school of society in the process of modeling.
On the other hand, the economic school is in pressing need of scientific economic research toward the solution of economic problems of society. It may also expand desirable activities and stop undesriable ones through proper economic policy making.
Dr. Ali Sadeki Tehrani
Socio economic systems are human and historical phenomena. Hence, introduicing these systems is not to be expected of a specific religion or school. However, systematization of human behaviour and interpretation of the process of the formation of each social system involve the formulation of the relevant societys understanding of essential conceps such as happiness and wickedness, truth and falsehood, good and evil, and finally their public beliefs or opinions.
This article aims at exposition of the above mentioned subjects, elaboration of two opposite views concerning the sort of the formation of economic systems (socialistic and authoritarion veiw vis a vis individualistic and liberalist view) , presentaition of certain evidence from the history of earlier days of Islam to support the latter view, and a cursory glance at principal constituents of the ecommic system of Islam throughout the Islamic civilization.
Dr. Mohsen Alviri
The article entitled the Historical Realization of the Economic System of Islam is based theoretically on individualistic view in the formation of systems. This view is raised in contrast with socialistic and authoritarian one. It seems likely that we may present a third view for changing social systems, one which is more consistent with historical facts and religious us teachings.
This perspective is a comprehensive one viewing both the individual and the society in the process of the formation and change of systems. The present article also points to the inconsistency between the contents and the conclusion of the article in question.