فصلنامه اقتصاد اسلامی
پیاپی 91 (پاییز 1402)

Social banking is a new field in the banking industry and in the context of media, and they are considered as responsive and socially responsible banks that adhere to Islamic financial principles. The main aim of the research is to present the local model of social banking in Sepeh Bank. The research method is a sequential exploratory mix; A combination of the qualitative grounded theory method in the form of constructivism of Charmaz was used on 13 people in the method of purposeful sampling and unstructured interview tool and the quantitative method was used among 289 related experts to test the hypotheses and model. The results of the qualitative part of the research showed that Sepeh Bank's planning on how to attract people's participation and trust-building in the banking system in the form of two-way interaction should be aligned with the revision of the information system and promotion of public relations. In addition, developing a plan regarding financial support and governance facilitation along with revision of social banking laws and policies will be able to combine social banking with a culture-oriented approach. On the other hand, revising social and cultural policies in line with the establishment of co-creation of value, creation of social added value and using strategies based on the systematization of Sepah banking bureaucracy will lead to rationalization of the human resources selection system, the systematization of the administrative and bureaucracy system of the bank and the environment an agile organization along with the intelligentization of the banking system in the context of social networks will create changes in the state of social banking. The results of the hypothesis test in structural equation modeling and the path analysis results show the effect of the mentioned factors to be significant

The difference between developed and underdeveloped economies can be found in the degree of efficiency of their financial system. One of the components of expanding the capital market is the development of financial instruments. In Islamic countries, conventional capital market tools that rely on usury, gambling, etc. don’t work. Therefore, the thinkers of Islamic societies tried to invent tools that are in accordance with the principles of Sharia and have economic efficiency. As part of fintech, social trading provides a platform for sharing information, which allows novice investors to observe and imitate the trading strategies of expert traders by spending less trading costs. Considering the advantages and importance of these transactions in the financial markets, the present research, while introducing social trading as a new strategy, examines these transactions from the perspective of the rules governing Islamic financial instruments and economic criteria with jurisprudential and descriptive analysis methods. The results show that social trading and their types are valid contracts due to the fact that they meet the conditions of the validity of contracts and are free from jurisprudential obstacles (unjust enrichment, uncertainty, loss and damage, gambling and usury). From an economic point of view, these transactions are in accordance with the diverse goals and moods of investors, in line with economic growth and justice, and have the ability to be used in the financial policies of the government. Therefore, Islamic societies can take a step for the development of financial markets by adopting a suitable mechanism to use social trading.

Proving the reality and its characteristics and the possibility of knowledge about it are two necessary preliminary discussions to enter into the main topics of epistemology such as the nature, characteristics, types, limits, tools and sources of knowledge, etc. In this article, we first examine these preliminary issues in Western philosophy and then trace its extension in the philosophy of conventional economics. After that, we explain the viewpoint of Muslim philosophers and also the Qur'anic viewpoint and analyze its results in the knowledge of Islamic economics. Studies show that in the philosophy of conventional economics, the existence of economic reality outside the mind is certain and happens, and in the mainstream of economics, economic reality is considered to be material and the same as natural realities. But the views about the possibility of knowledge have evolved from the possibility of knowledge in a dogmatic way to the possibility of knowledge in a non-dogmatic way and finally to the impossibility of knowledge. From the point of view of Muslim philosophers as well as the Holy Quran, the existence of reality outside the mind and the possibility of knowing it is certain, and according to this, economic reality exists outside the mind in the four fields of religion, system, systematization, and economics, and knowledge of it is also possible. Is. Fateful realities have material and abstract dimensions and are different from natural realities. Economic realities are surrounded by rational and religious social values and mental aspects and they occur within the framework of divine traditions which are the laws of natural development. Activists are involved in the construction of economic reality and have an independent truth from social science researchers.

Nowadays, investment is one of the necessities of people's lives, and indirect investment through investment funds is a general and comprehensive response to this need. Individuals choose which type of fund to invest in based on criteria such as the level of risk acceptance. The leveraged equity investment fund has been designed and implemented in response to the taste of risk-taking investors, and on the other hand, it also responds to the taste of risk-averse investors. This fund has two types of investment units: premium unit (for risk-taking investors) and normal unit (for risk-averse investors). In exchange for guaranteeing a yield corridor for ordinary investors, the holders of premium units accept the risk of positive and negative fluctuations in the stock price of the investment portfolio; It is natural that with the created leverage, they will suffer more returns in rising market conditions and more losses in recession conditions. In this article, the design of these funds has been examined jurisprudentially by analytical and comparative method. The legal nature of these funds can be depicted in two ways: 1) the parties to the investment contract are ordinary investors and privileged investors; and 2) the parties to the investment contract are the investors (both ordinary and privileged) and the fund (as a legal entity). In both cases, the activity and transaction of investment units of the mentioned fund have no shari'a problems within the framework of Imami jurisprudence. Also, in the resolution of Shariah committee of the Securities and Exchange Organization considered the formation of this fund as a condition of the contract based on the peace of interests and property by the partners (owners of ordinary units and premium units).

This paper presents an explanation for why profit and loss sharing banking not successful. Profit and loss sharing banking is an idea called non-interest banking or Islamic banking. Although extensive studies have been conducted on it for more than 5 decades and many banks have been established and operated under the name of Islamic Bank or similar, this method still faces major challenges. For this method of banking, many problems have been stated. Due to these problems, most of the Islamic banks have tried to use other contracts and leave the profit and loss sharing. But no theoretical explanation has been provided for this replacement. The purpose of this article is to provide a causal explanation for the non-development of this idea. The method of theoretical explanation is based on the basics of logic by presenting it in a diagrammatic and graphical way. The result is that based on rationality, the preferences of banks and beneficiaries of profit and loss sharing contracts in all cases, at least for one party, create less benefits than contracts with fixed interest, and this is the main factor for avoiding these contracts and moving towards fixed profit contracts. Nevertheless, if religious faith causes people to accept non-usurious contracts with a higher percentage of cost, then also in this case believers prefer non-usurious (not cooperative) contracts.

One of the challenges of Iran's banking system is timely collection of bank facilities from customers. For various reasons, some of the recipients of the facilities default on the timely payment of their overdue debt and cause disturbances in the country's monetary system. In this regard, banks and credit institutions adhere to jurisprudence and legal foundations through tools such as redistribution, contract conversion or renewal and by dividing the contracts into partnership and exchange contracts, non-current claims are postponed. For this basis and considering that the legal solutions of deferment are actually a kind of transition from one contract to another contract that affects the way of calculating interest, it is necessary to answer the question of whether debt deferment in the banking system along with the collection of interest for the new period faces a legal and Shariah obstacle or not. The proven hypothesis of this research is that the postponement of bank arrears by receiving new interest in partnership and exchange contracts has no shari'a and legal problems.