ali bannai
Abstract
The functions of resistance in the domain of economy have originated from Quranic teachings as well as the realities of the present world. resistance in the domain of the economy has grown against the conspiracies of the arrogant and unbelievers. In line with the Islamic guidelines, it also enjoys coordinated ...
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The functions of resistance in the domain of economy have originated from Quranic teachings as well as the realities of the present world. resistance in the domain of the economy has grown against the conspiracies of the arrogant and unbelievers. In line with the Islamic guidelines, it also enjoys coordinated planning, preserving economic security and justice. The present study seeks to investigate the functions of resistance in the domain of economy in view of the Qur'an and traditions. Regarding the titles of the study, the method employed is descriptive-analytic. The findings serve to determine the functions of resistance that will lead to man and society’s freedom from the present era’s economic problems. Likewise, the findings show that, by eliminating the barriers and fulfilling the Islamic economic functions, it is possible to accomplish resistance in the domain of resistance. The presented functions complement and depend on each other, acting in a way whereby the people and the state affect their performance and fulfillment. The purpose of the present study is to explain resistance along with inferring practical and applicable resistance functions in the domain of resistance in view of the Qur'an and traditions. Therefore, resting upon the Quranic bases, and employing economic strategies and management in crisis conditions, one can establish a practical pattern for the Islamic government and a provider to meet the needs of the Islamic society.
mehdi reza; muhammad reza
Abstract
Muhammad, the Messenger of God (p.b.u.h.) created basic changes in the Arabian community which led to the formation of Islamic civilization and culture. The civilizational model of Muhammad, the messenger of God (p.b.u.h.) in a transit from an ignorant community into a Islamic community is a brilliant ...
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Muhammad, the Messenger of God (p.b.u.h.) created basic changes in the Arabian community which led to the formation of Islamic civilization and culture. The civilizational model of Muhammad, the messenger of God (p.b.u.h.) in a transit from an ignorant community into a Islamic community is a brilliant symbol in human history. The most important elements in this model include: A. Human’s internal change which is based on two pillars of thinking and will. Change in the social and political structures in Islamic thought is a function of change in the human’s psychological infrastructure which is the base of all human changes. B. Selection of the main ultimate end, the human internal change has a mechanism which takes place through selection of these ultimate ends. The ends and objectives are the driving force of history. In the civilizational model of Islam, God is the most ultimate end of human which is superior and absolute. For this reason, human’s objectives and ideals also are superior and infinite and He is always taking the responsibility, changing and is in a constant move. In addition to these two, a comprehensive attitude towards development, pervasive ability and the principle of tolerance are the completing civilizational models of Iran. In the light of these two principles, it is possible to achieve the main indexes of Islamic civilization in prophetic tradition such as: human position in development, formation of the government and change of economic relations.
enayat sharifi
Abstract
This study aims to examine the economic ethics from the perspective of the Holy Quran in terms of production, distribution, and consumption. Our findings indicate that the moral principles of production are categories such as belief in the divine will, belief in the divine sustenance, and human labor. ...
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This study aims to examine the economic ethics from the perspective of the Holy Quran in terms of production, distribution, and consumption. Our findings indicate that the moral principles of production are categories such as belief in the divine will, belief in the divine sustenance, and human labor. In the realm of distribution, the holy Quran insists on some principles such as fairly exchanges, avoid doing forbidden things like gavel, lying, hoarding, and observing justice 10 all acts. Finally, the. principles of economic ethics in the field of, . consumption can be categorized into three groups: A) excessiveness, like profusion, avidity, 'and preoccµpying with temporal things, B) prodigality, like jealousy, and C) mediocre affairs like abstinence, D) generosity, continence; and ·donating to the charityEthics,economy,Qitran,prod11ction,distribstio»,rons11mptio11
