نشریه مطالعات اقتصاد اسلامی
سال دوم شماره 2 (پیاپی 4، بهار و تابستان 1389)

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. According to this evaluation, the criteria of economic justice in accordance with the Islamic framework are extracted; Which are: the equal availability of natural resources for everybody, the determination of the agent shares according to their added value, the importance of being efficient is utilizing the wealth, and proportionality of incomes. In the final part, some bases for evaluation of the economic system with the Islamic framework of justice are provided which can be used to rank the real economies.

Justice, growth, progress and development are from the topics that have been important for the human being in all ages; in fact, they have been the utopia for everybody in every time. One can very rarely find any school of thought that does not consider these topics as their main mottos. However, the two concepts of justice and development has been the area for high discussion between researchers and has bring about a high level of dichotomy and duality in the human studies. From one hand, there is a view that believes that these two concepts are contradictory to each other and on the other hand, there is a view that believes these two concepts are complementary to each other. So the first point of view is an obstacle toward the formation of the literature in the theorization of the development and justice area and the second point of view tries to join these two concepts and hence finds way for more theoretical research in this field. This paper tries to do a possibility study in this regards and so defends the second point of view. For doing so, first of all, the theories of development and income distribution, which is related to the topic of justice, are evaluated shortly and then, by decomposing the subjects of justice and development into nine components and forming a matrix, we draw the realm of research topics in the area of development and justice. Then, by extending some cells of this matrix into distinguished tables, we show that there are quite a few research topics for researchers. In other words, the research map in the field of development and justice is drown.

The negative externalities as one the important and effective factors that affect the welfare of the society and because of their consequences, have always been from the important topics in economics and hence Islamic economics. One of the most important results of these negative externalities is the damage they will have for the environment and natural resources. The human being has understood the high importance of its environment and so has tried to solve the problems that arises from the misuse of the environment and provide acceptable solutions. This paper tries to emphasize the obligation of Muslims and Islamic government toward the environment and for this sake, makes use of Quranic verses, the traditionn, Fighi sources to provide a framework for the correct way of using the natural sources in this world. In additions, it tries to shed some lights on the views of traditional economics in confronting the problem of negative externalities and after that, provides some practical implications for Muslims and Islamic government to solve the difficulty of externalities.

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.

The management of the incentive structure of depositors is one the fundamental things that directly affects the banks activities and their profit. In the traditional banking system, depositors do receive a fixed interest rate; regardless of the profit that the bank earns from their funds. Considering the fact that this fixed interest rate is Riba and hence not permissible, this approach is not applicable for Islamic banks. So Islamic banks do share the depositors in the profits that they earn to motivate depositors incentives. However, there has always been a concern that because bank depositors are mostly risk-avoider and their aim is to get fixed return on their deposits and because of the fact that according to the nature of Islamic banking, the profit of the Islamic banks and hence the depositors is not a fixed and predetermined one and depends on the real sector of the economy, the incentive of the Islamic banks depositors will be damaged. The solution used in Iranian Islamic banks to solve this problem is to pay "ALALHESAB" fixed rate of profit to the depositor. But, this solution has been questioned by many researchers and accused of being Riba. This paper tries to provide a new way for solving this problem. The idea is to provide Special investment account in Islamic banking system. This account can pay fixed returns to depositors and simultaneously does not face the problems of ALALHESAB fixed rate of profit.

Just like other fields, the formation of Islamic economics as a scientific course is not possible unless the bases are almost ready. Considering the fact the in all societies the contractual parts do affect the real economic phenomena, the Islamic contractual teachings will have their own effects on the real sector. This paper logically explains these effects and emphasizes on them as preconditions for the formation of Islamic economics theories and finally the birth of the Islamic economics as a whole science.

One the fundamentals of Islamic economics is the elimination of Riba in economics activities. Hence, the evaluation of the Islamic banking and elimination of Riba approaches has always been one of the important questions in the mind of Islamic economists. A precise look at the available literature in this field, shows that the proposed approaches has mostly focused on the nature of the banking activities and tried to put banking contract in the permissible ways. However, one of the very important things in this regards is to propose new structures to satisfy the goals of legislators of interest-free banking law. This paper first of all tries to evaluate the characteristics of Islamic banking system in Iran in the years that the interest-free banking law has been enforced. After that, the previously suggested models of organizing the Islamic banking activities are evaluated and finally, the process of using the venture capital approaches and models to reorganize some of the allocation activities of Islamic banking system is proposed.