ماهنامه معرفت
سال بیست و نهم شماره 5 (پیاپی 272، امرداد 1399)

This paper is a commentary on the advices of Imam Mohammad Bagher (PBUH) regarding thanksgiving. It has been said that, paying attention to the divine blessings is a way to heighten the sense of gratitude in human beings. Basically, in a sense, human gratitude is the purpose of bestowing blessings; although, mere thanksgiving is not enough in this regard, man must know the divine blessings, avoid underestimating the divine blessings and do not be proud of his worship. God Almighty has promised that gratitude increases blessings but ingratitude leads to deprivation. Therefore, recognition of the divine blessings, practicing knowledge and sincerity in practice, brings man to the peak of servitude. To this end, man must strengthen the feeling of fear of God. The first step in this regard is the sincere fear that will be obtained by thinking about the consequences of sins and moral anomalies.

Liberal economics, based on the principles of economic freedom, believes that human economic behavior enjoys natural freedom and has no constraints. In contrast, the Islamic school of economics, in addition to the principle of economic freedom, considers certain restrictions and values in the economy. Using a descriptive-analytical method, this paper studies the economic and social dimensions of importing luxury goods to Iran, based on the definition of economic freedom in Islam and the economic conditions of Iran. Proponents of importing these goods believe that such imports will increase tax revenues, reduce the smuggling of luxury goods, reduce the outflow of currency from the country, increase the production boom and provide the preconditions for globalization. Emphasizing the ban on importing these goods into the country, opponents believe that, importing luxury goods destroys the country's limited exchange resources, increases the social gap between income deciles, increases psychological and social harm, promotes a tendency towards luxury goods and as a result promotes consumerism. Examining the views of proponents and opponents show that, basically, the economic and social costs of importing these goods outweigh the benefits and have no so-called economic justification, because the nature of luxury goods are mainly consumer goods and it contradicts the development of the domestic production cycle.

Designing legitimate mechanisms in line with the goals of Sharia in the field of financial contracts is of great importance. Using jurisprudential, economic and sociological analyzes this paper studies the concept, arguments, criteria and obstacles of dynamics in contracts. The findings show that, contracts are a dynamic part of wealth distribution in Islamic economics. Three types of reasons for this dynamism can be proposed, I) socio-economic arguments based on the analysis of dynamic social needs, II) jurisprudential analysis, such as the signatory nature of rulings and non-primitiveness of contracts and the existence of manteqatul-firaq in the jurisprudence of transactions, III) verbal arguments, such as verses 5:1; 17: 34; 2: 177 and 4: 29 and the hadith of Condition. Dynamic criteria in inventing include, guaranteeing the goals and structures of Shari'a and the composition of contracts, compliance with the Book of God and the requirements of the contract. Neglecting the new contracts and the existence of scientific and practical obstacles such as lack of social responsibility for jurists are among the reason for the stagnation in the formation of new contracts. The trustee for designing designing new contracts is the Guardianship.

Although the jurists, especially the later ones, have emphasized the signatory nature of rulings of the chapters of transactions and have denied its devotional nature; but at the same time, in some cases, the rulings of the chapters of transactions have been considered Ta’abudi (devotional). Jurisprudential and Principles texts show that the term "Ta’abud" is used in five meanings, I) Ta’abud vs. Tawassul, in this usage, the intention of approaching God, firms the meaning of "Ta’abud" and refers only to worship in a special sense, II) Ta’abud vs. Taughifi, in the sense that the Shari'a rulings must be documented by the lawgiver. According to this meaning, all the rules of Shari'a, including worship and transactions, are devotional. III) Devotion means obedience to the divine command. This meaning refers to the necessity of obeying the divine commandments. IV) Devotion means absence of purpose in the belonging of a sentence. Devotion in this application refers only to the tentative rules and the like, of course, according to some foundations. V) Devotion vs. rational; devotion in this application refers to the lack of understanding about the intentions of a sentence or the impossibility of applying the general and specific rules of a sentence. Devotional in this sense does not apply to the chapters of transactions in general and can only be applied to the components and conditions that have been possessed by the lawgiver.

Endogeneity is one of the central components of the resistance economy that its concept and components have not been precisely explained. Using a descriptive-analytical method, this paper studies the concept and components of endogeneity in the resistance economy. The findings show that, endogeneity means relying on national capacities by maximizing productivity to increase wealth, sustainable growth and economic security of a country. According to the definition, endogeneity has four central components: self-confidence, self-reliance, self-sufficiency and self-promotion. Examining the verses and hadiths, we conclude that the two main goals of endogenousness in the economy are ensuring abundant growth and strengthing the economic security. Given the relationship between endogenousness and other components of resistance economics, it seems that endogenousity plays an essential role in the realization of other components of resistance economics such as outward-looking, justice-oriented and people-based nature of resistance economics.

Resistance economics has a people-centered structure. Using a descriptive-analytical method, this paper studies the components, criteria and indicators of people-centeredness in the resistance economy. In the complementary role of this structure, the Islamic government has responsibilities that can be divided into three general categories: planning, directing, and monitoring. The components of a people-centered structure of the economy are, I) Decision making and the will of the people, II) People's investment III) Popular management of business. The existence of a people-centered structure in the economy can be identified by the three criteria of facilitating the presence of people in the economy, people's desire for private business, and distributive justice among the people. The defining indicators of the degree of this structure in an economic system are, unemployment rate, ratio of employees in the non-governmental sector to total employees, ratio of owner's employees to total employees and the ratio of employees who have a managerial role to total employees.

The self-sufficiency and economic independence of the society is the principle that has been constantly considered by the religion of Islam; so that Islamic states can achieve their ideals in the shadow of this economic authority. In today's world, many societies have based their economic growth and development on worldliness and consumerism; but the religion of Islam considers economic power as a means to achieve the sublime goals of Islam and to provide the true happiness of human beings. But why have not Islamic societies achieved economic growth and development? Using a discriptve-analytical method, this paper studies the tbstacles to economic growth and development in the thought of Amir al-Mu'minin (PBUH). Findings indicate that moral, social, behavioral and managerial barriers are effective in achieving a powerful economy in society. The findings indicate that ethical, social, behavioral and managerial barriers have a significant impact on the realization of a powerful economy.

One of the unique features of Islamic economics is charity, self-sacrifice and financial support, which play a very important role in the distribution of wealth and income. Despite their great potential, these matters receive less attention. Explaining their role in the distribution of wealth and income can be very helpful in this regard. Using a descriptive-analytical method, this paper seeks to analyzes the role of charity, self-sacrifice and financial support in distributing the income and wealth of the Islamic society. The findings show that charity, self-sacrifice and financial support have the following effects and blessings, voluntary repayment strengthening the closeness of the people with the Islamic system, economic justice, reducing poverty, economic security, reducing social distance, eliminating unnecessary intermediaries, creating love and intimacy between people, accelerating the emergence of the effects of wealth distribution, wealth distribution, wealth adjustment, adjustment of wealth and income distribution and reducing social problems and difficulties

Family livelihood regulation model in the Islamic approach is closely related to the main function of the family in the upbringing of generations and also the macro goals of the Islamic economic system. Using a descriptive-analytical method, this paper studies the family livelihood regulation model in the Muslim family in two areas of business and income allocation. According to the findings, earning income in a Muslim family is done with the aim of providing a halal income between the limit of sufficiency and the limit of tazahum (the state where two obligations collide with each other but one is more). Earnings are allocated to the four sectors of consumption, savings, investment and charity. The family can save their surplus income for their future needs through income management and observing the principles of optimal consumption. Families also spend part of their surplus income to empower other families and meet their needs. The realization of the family livelihood model in Islamic economics and the realization of the next layers of support will improve the living conditions of families and at the macro level, it brings economic balance and stability to society.