نشریه پژوهش های اقتصاد مقاومتی
پیاپی 1 (بهار و تابستان 1395)

Some different interpretations of the nature of Eghtesad-e Moghavemati have been presented in its course of evolution. A weakness of these interpretations is their lack of concentration on the core concept of Eghtesad-e Moghavemati and their failure to explain its Islamic aspect, as well. In the present article, using analytical method, we examine the nature of Eghtesad-e Moghavemati in the Islamic approach. The hypothesis here is that in assessing how to create economic stability and security alongside justice and economic growth, the Eghtesad-e Moghavemati exploits the Islamic approaches in order to determine the economic vulnerabilities, their priority and to determine the security-making strategies.The results show that the Eghtesad-e Moghavemati ’s analysis of the internal/external, behavioral/structural and macro/sectoral economic disadvantages is different from the analyses presented in the enduring economy. The strategies of Eghtesad-e Moghavemati to encounter with the sufferings are different from those of enduring economy, as well. Paying attention to the disadvantages of usury financial system, consumerism culture and centralized social security system is one of the attributes of the Eghtesad-e Moghavemati. Participatory financing, moderative consumption culture, and non-centralized social security system are some of the security-making strategies based on the Islamic ideas.

Regarding its strategic and political status in the region, Iran has always been subject to various types of sanctions and economic pressures on the part of other countries. Thus, reinforcing its economic foundations in encountering with the diverse fluctuations and challenges is considered as an inevitable necessity. Therefore, in 2010 (1389 in Iranian calendar) the Supreme Leader propounded the term “Eghtesad-e Moghavemati” as an Islamic model. Besides determining how to interact and have economic relations with the other countries, the model explicates the context of reacting to the economic pressures and sanctions on our nation. As the Islamic teachings explicate the divine ideals and encompass all economic spheres, it is necessary to consider Quran’s verses.Adopting an analytical-descriptive method, the present article tries to prove the hypothesis that one can infer Eghtesad-e Moghavemati’s principles from Quran’s verses. Thus, it derives and explains these principles from verses of Surah Tawbah, as it encompasses verses of Jihad in the spheres on production, distribution, and consumption. Besides that, it examines and groups the principles, and then, compares these inferred principles with those driven out of policies communicated in the three spheres.

Eghtesad-e Moghavemati is people-based. One of the economic spheres in which the general people must play the key role is production. The present article tries to answer these questions: What is people’s role in Eghtesad-e Moghavemati, and what and how does the producer produce in the Eghtesad-e Moghavemati? This research tries to prove that the producer in Eghtesad-e Moghavemati is crusader. A crusader producer utilizes all his intellectual, physical and financial strength for the sake of God to maximize the product necessary for the society. In this article, in the framework of material causation system, using a simple model, and with fixed capital assumption, it is proven that it would be better for such a producer to use production factors in profit participation method, in order to reach the most production with the most profit. If so, he will utilize the profit over the minimum required for increasing investment and production. If it is impossible to adopt the profit participation method, the crusader producer maximizes his production with the constraint of reaching minimum required profit. In conclusion, it is noted that if the producer crusades in production, he will enjoy divine guidance and aid, and his results will increase significantly.

People’s participation in all spheres, especially in that of economy, is one of the principles of Iran’s Islamic revolution. Thus, one of the economic problems of the Islamic Republic regime is people’s participation in the economy, or in other words, popularizing the economy. Some specific policies have been communicated regarding the issue. But the Supreme Leader’s sayings suggest its not being materialized. The present article aims at explaining the issue regarding such diverse aspects as the necessities, vulnerabilities, and policies, and also assessing the duties of general people and the officials regarding the issue in the Supreme Leader’s sayings, and thus, inferring his majesty’s viewpoint and offering some solutions. The results show that not only does the Supreme Leader believe in people’s real participation in the economy, but also he has explicated its different aspects, as well. In his opinion, Islamic Republic of Iran consists of the legal and real structures. As to the economic system, which is a sub-system of the Islamic Republic of Iran, one can consider the legal and real structures. In the present article, the role of these two structures in people’s participation in the economy has been illuminated.

Economic security is a fundamental condition for each and every country’s growth and development, such that in its absence no investment and economic activity will take place. Also, for the individuals, economic security means sureness of existence of a proper situation in order for them to be able to easily satisfy their vital and necessary demands and have no anxiety over their demands’ being satisfied. It’s obvious that only in such a situation can one enjoy relative welfare accompanied with calmness. The main question here is that in Iran’s present situation, how can one reach economic security. The answer is that only the Eghtesad-e Moghavemati can guarantee Iran’s economic security, because it is endogenous and outward-looking, and by paying attention to and using the internal resources, forces and endowments, it leads to economic growth and the progress of society, and therefore, it can guarantee the economic security in the highest level.In the present article, considering the requirements of Eghtesad-e Moghavemati in the state and public sectors, we explain the relation between the two above-mentioned elements. Of course, explaining all requirements is not possible, but we examine the requirements affecting economic security.

Analyzing the just share of production factors from production-driven income and developing some indices for its measurement is one of the most important topics in the economic science and is emphasized by the general policies of Eghtesad-e Moghavemati. This involves taking four steps of conceptually explicating justice, recognizing the entitlements of the production factors, inferring justice indices, and finally designing the measures. Most of the previous studies performed with an Islamic viewpoint are not comprehensive and systematic, and none of them provide any measures in this regard. Adopting an analytical-descriptive method, the present article propounds the hypothesis that in the viewpoint of Islam, justice in share imparting to production factors requires segregation of these factors, whose claim regards the substance of the product, meanwhile in this group of the factors, the criterion for justice in share impartation to the production factors is granting them the substance of the product. The share of the other factors (which don’t have any claim to the substance of the product) is in the form of fees and market share. Then, it is propounded that the fees and the market share are just if there exist the justice criteria in the market and economy levels. In designing the justice index for share imparting to the production factors, some measures are presented in each sector, and finally, by aggregating these measures, the justice index for share imparting to the production factors is presented.