فصلنامه اقتصاد اسلامی
پیاپی 21 (بهار 1385)

Exploitation of natural resources in various countries and during many years, has experienced different methods. These methods, which are related to the kind of their ownership, are divided into private, state, grouping and free access. Each one has weaknesses and strengths.In Islam legal system, with to its especial view to government and its drawing a strong government on the basis of guardian government, under the guardianship of prophet (Hazrat Momammad [peace be upon him]) and Imam [peace be upon him], The primary ownership of considerable part of natural resources was put under the state ownership or its supervision. In spite of this, there are various institutions and Approaches in this system for the use of these resources by private sector. Many Jurisconsults believe that private sector can own these resources through institution of re-cultivation (Ehya) and possession (Hiyazat).Another group of Jurisconsults believe that these resources are always under the ownership and supervision of government and at the same time allow private sector to utilize them in a right way. This view has especial economic and legal effects and will lead to some influences in the field of income and wealth distribution, environment and inter - generation justice.This article has two section, in first section we study jurists views about ownership of natural resources and in second section we state the methods of exploitation of natural resources was firmed on the basis of various forms of property rights, and while mentioning each one's weaknesses and strengths, state the stand of Islam economic system about them.

During the last two decades among many countries, granting micro credits (micro finance), has been posed suitable approaches to make new job opportunities specially the activities of self – employing and to fight with poverty and bringing individuals higher level in the low – income realm, and some countries have been tremendously successful in this area. In this study, some different definitions of micro credits, the relationship between micro credits and poverty and inequality reduction, the effect of micro credits specified in recent years on poverty reduction and the increasing of income per capita among some the provinces in the country have been surveyed. The method used here, was the model of data panel among 28 provinces in the country and for the years of 1380 – 82 which with the use of the variable of the ratio of Gard ul Hassaneh facilities to the whole facilities (in the form of proxy the variable of micro credits), the effect of this variable on income per capita (as an index of inequality and poverty reduction) has been shown. The result of the model indicates that the micro credits can reduce poverty if, firsty, different classes of poverty are identified; and secondly these credits would be for making employments. That is, the poverty reduction through granting micro credits will be possible only through creating jobs and the equality of job opportunities.

The basic idea of Shahid Sadr in the model of Riba free banking is the financial intermediacy of bank between depositors and investors in Mudarabah contract. In this model, bank absorbs the surplus funds of depositors and then hands them on to investors based on Mudarabah. In the model there have been considered two kinds of deposits other than investment deposits i.e. demand deposit and saving deposit. The former is like investment deposit and the latter is based on non-interest loan and the bank besides reserving those deposits and their payback on demand, promises reciprocal interest-free loan.The proposed model of Shahid Sadr, in spite of logical solidity and high executability among its contemporary models, just focuses like others on the basic idea of interest-free banking and neglects the details of banking.In his proposed model there is not paid enough attention to tastes of bank clients both at the side of depositors and the side of receivers of facilities. Therefore a single model is suggested for all the banks and all the clients. And in order to cover moral hazards the recommendation is made to the trustworthiness, preferring name clients, transparency in contracts, opening current account for every project and exact recording of transactions. This is while the difference in goals and tastes of bank clients – that someone seeks a normal profit and someone seeks higher expected profit with higher risk taking – entails more accuracy in designing a model of non interest banking. Using fundamental teachings of Shahid Sadr, this paper tries to review and criticize his proposed model and promote it with amendment and supplementation.

In this article, first the causes of inflation in Iran have been dealt with and then Islamic approaches to solve it have been offered. The study shows that the main factor of the inflation in Iran is structural one. Urban expansion and population increasing have caused demand for food and commercial products.The existences of many limitations at industry and farming have caused the production not to be matched with this surplus demand and consequently their price has rather been increased. At the next stage, price increasing has affected other products. On the one hand, the increasing of oil incomes and the expanding liquidity due to bank development and bank facilities irregularly, the process of increasing the prices has been intensified. Years after the revolution this crisis has also been complicated due to having special political and economical conditions and the administrating some economical policies on the part of the government.This survey has been done in comparison with the rate of liquidity growth and inflation rate in some successive years and a long period of time. In conclusion, this article suggests some Islamic patterns in the area of work culture, production (in industry and farming), cooperation and government policies (fiscal & monetary policies, and expenditure) with some approaches to make some changes in production parts in the economy of Iran.

This article has been compiled on the basis of an historical view to interaction of preparative institutions of economic morality, including religion and government in the process of economic development and indicates the effect of two sources of creating norms and legitimacy, on culture and economic morality, and through this way, opens a path to stages of realizing of a economic development pattern on the basis of Islamic teachings. The aim of this article is exploitation of historical experience of appearing and internalization of capitalism morality and economic morality, to draw this point that realization of development pattern (including capitalism) strictly needs cultural and ethical backgrounds and also that the incompatibility of religious morality with desirable morality of development pattern, (in the circumstances of weakness of religious rationality and its dynamic) will lead to weakening the goals and practices of religion and its ethical values in society. According to findings of this article, briefly methodology of realization of economic development pattern will be offered with most closeness to elements of Islamic morality.

Translated by Seyyed Hussein MirmoezziIn this paper the author tries to analyze Islamic system in economic respect to depict an outline of this system and explain the general methods of these theories.Before reviewing the theories of Islamic economics, the author explains the legal and moral framework of the economic system of Islam, thereafter explains the theory of consumer’s behavior, producer’s behavior, market, distribution and the economic role of the government form Islamic perspective.He finally concludes that these theories can interpret the economic behaviors of Moslem and no Moslem individuals and societies.