فصلنامه اقتصاد اسلامی
پیاپی 18 (تابستان 1384)

Naturally, any contract is a combination of a format and content. Usually, this format called words and the content as the meaning. Generally, the words and their meanings are consistent. To be specific, whatever both transactors of a transaction intend are expressed in words. However, there are cases that the written or expressed words differ from what was really intended. The question arises here that which one is to be treated as the real term; the expressed words or the meaning intended? And the legal laws of which contract must be abided by? There are two perspectives on this issue among Muslim jurists. According to the first perspective the words takes precedence and according to the second perspective meanings are to be taken as the real term and contract. This article examines the and views and reasons of each party showing that what seems to be Islamicaly defendable is the meaning and intention of the two transactors. Hence sharia,s laws concerning the content –not the words- are to be observed.

The expansion of capitalist economic systems, particularly the banking industry, in the Islamic countries, posed a challenge to Muslim scholars. On the one hand they were interested in using banks; on the other hand they observed that the banking operation involved interest which was prohibited in Islam. To solve this problem some scholars sought to design and develop a new model of interest_free banking. While others attempted to present a new interpretation of interest, permitting the convenital banking operations. Some scholars of the second category argue that what is prohibited in Islam as riba is receiving an plussage on consumption loans. They raise seven cases to prove that interest on productive and investment loans are not forbidden. Therefore, the banking operations involving economic activities of the firms are permissible. Reviewing the historical background of this idea, the article, examines the arguments presented to prove the permissibility of investment loans and shows that none of the arguments are convincing. Thus interest, be it on consumption or investment loan, are forbidden and illegal in Islam. Hence, the only choice for a bank to operate in an Islamic legal framework is to adopt a legal transaction and to design interest_ free banking.

The Rules of Figh are among major tools in discovering the Islamic economic doctrine. Given the importance of labor market, this article addresses the related the Rules of Figh and their implications on the labor market. Using religious texts and references, the author has attempted to draw new fiqhi laws to be added to other conventional the Rules of Figh such as Itlaf, Iteman, al-momenoon enda Shrotehem, Usr wa Haraj. Probably introdvcing new Rules such as Israf (wastage) Idhterar (emergengey), Adem inhesar (anti monopoly), Adam Ikrah (freedom of action), Taawoon (cooperation), Hujjeiat Bazar Mosalman (the authority of Muslim market) and Haqe Awlaweiat (the right of priority) and the applications of these new Rules will set the stage for deeper investigation for discovering new Rules.

Consumer behavior is one major debates in economics and Islamic economics in particular. In this regard, an empirical investigation of a Muslim consumer behavior is highly important. This article attempts to estimate the function of a Muslim's religious expenses through an empirical investigation. The data used to estimate this function was pooled by carrying out a questionnaire survey. The data population was consisting of Tehran's households headed by a self employed individual living in the central part of the city. From this population, a 500 sample were selected cluster RS. In this study the households, religious expenses were considered as a function of the householder's income, age and the degree of his belief. To measure the degree of the degree of one's belief, an indicator was designed on the basis of Quranic verses and was vsed. The estimated function seems to explain the applied model adequately.

After nearly three decades et Islamic revelution the priniciples of Islamic economics have not yet been used in economic affaires of the society, and the economic function of the Iranian economy is mainly affected by conventional economic learnings than Islamic economics Althoush several factors are engayed in that problem, but the function and position of educational system and the process of science producation must not be ignored in this resard. The research shows that, the ducational system of the country has not been successful in playing its role and achieving the goals, and the foundations of this system failed in taking steps for operation alizing the principles of Islamic economic both in theory and practice. The failure of educational system in playing its role is caused by the factors like, the gap between the level of economic knowledge in Iran and knowledge borders, lack of local knowledge, marginalization of Islamic economics, overshadowing of Islamic economics by quantitative approaches and classical economic engineering, lock of correlation, between pducation process, research and producation of science in Iran, lack of motivation among the students of Economics in general and Islamic economics in particular high opportunity cost of the university professors in studying and researching in the field of Islamic economics, and finally the scarcity of distinguished and experienced professors in this field and lack of reliable sources, statistics and data and the fattors like that. These findings have been achievey in this analytical–descriptive study through library work comparative study, and content analysis.

In an Islamic stock market, concerns about Islamic ethics and values should predominate concerns about efficiency. This, therefore, causes an apprehension among regulators and policymakers that a process of Islamisation may reduce the efficiency of the market. This paper argues that there is no conflict between Islamic values and market efficiency. The relationship between Islamic values and market efficiency is direct and straightforward. An attempt to ensure Islamic ethics would, in general, lead to enhancement of efficiency. The Islamic ethical norms such as freedom from riba, gharar, ghubn, jahalah, ihtikar etc. are clearly identifiable with notions of efficiency.