Islamic Economy in Jurisprudence (Book)
| Islamic Economy in Jurisprudence | |
|---|---|
 | |
| Book Information | |
| Author | Sayyid Mohammad Mehdi Ghaffari Sattar |
| Subject | Economic Jurisprudence |
| Style | Reporting |
| Language | Persian |
| Publication Information | |
| Publisher | Bartar Andishan |
- Abstract
Islamic Economy in Jurisprudence (in Persian: اقتصاد اسلامی در فقه) is a Persian book written by Sayyid Mohammad Mehdi Ghaffari Sattar, intended to describe the Islamic economic system from a jurisprudential perspective. In three chapters, the author addresses topics such as economic schools of thought, their differences and impacts, the elucidation of economic principles from the perspective of Islam, the application of jurisprudential rules in economics, stating the position of ownership (Malikiyyah), labor, and production, and the role of these matters in the poverty and wealth of society, as well as elucidating the position and foundations of the Resistance Economy (Iqtisad-e Muqawamati) within the Islamic economy.
He considers resolving economic problems as a necessary prerequisite (Muqaddamah Wajib) known as serving the Islamic society. In his belief, discovering the Islamic economic system is possible through the process of independent reasoning (Ijtihad). According to the author, general and specific jurisprudential rules will help create the frameworks of the Islamic economic system. In his view, the Resistance Economy will lead to the growth and strengthening of the Islamic society from an economic standpoint.
Introduction and Report on Structure
The book Islamic Economy in Jurisprudence, written by Sayyid Mohammad Mehdi Ghaffari Sattar, is a research work aimed at explaining and elucidating the principles of economics from the perspective of Islam, which was published in 2023 (1402 SH) in 205 pages. This book is organized into three chapters. In the first chapter, the author states generalities and introductory definitions of economics, its types, and its importance (pp. 19-28), economic schools of thought and ways of founding an economic school (pp. 28-37), and finally addresses the Islamic economic system and the research methodology within it (pp. 49-60), as well as the Resistance Economy and its requirements (pp. 61-83). In the second chapter, by stating the possibility of applying jurisprudential rules in economics and examining them (pp. 87-94), he points to the importance, types, and etiquettes of production and earning in jurisprudential and narrational sources (pp. 94-120), as well as examining personal interest and utilitarianism and their limitations (pp. 120-129), and mentioning instances of production in jurisprudential and narrational sources (pp. 129-139). In the third chapter, utilizing Islamic foundations (pp. 147-156), he discusses the position of economic jurisprudence in advancing the goals of the Resistance Economy (pp. 157-186).
The author's method in this book has merely been collecting verses, narrations, and jurisprudential opinions regarding certain economic topics and explaining them in categories; there is no analysis, examination, critique, or presentation of new opinions in the book.
The Islamic Economic System and Its Importance
Considering verses from the Quran, including Quran 16:89 and Quran 73:20, and also relying on certain narrations, the author believes that solving economic issues and problems is a prerequisite for an obligation (Wajib) known as serving the Islamic society (pp. 19-25). In his belief, a specific school of economics is not delineated in Islamic sources; but by bringing together a collection of rulings, rights, and concepts, one can discover the general principles and fundamental theories regarding the Islamic economic school. According to him, Islamic economics is not a one-sided and purely economic perspective. Relying on the theory of Muhammad Baqir al-Sadr and the rule of the sphere of the permissible (Qa'idah Mintaqah al-Faragh), he believes that one of the most important ways of founding the Islamic economic system is the government and sovereignty (Hakimiyyah). He then points out that Islamic economics strives to adopt a method that is both realistic and ethical (pp. 33-43).
Method of Discovering the Islamic Economic System
In the author's belief, the method of discovering the economic system in Islam is possible through the pathway of Ijtihad; because establishing a connection between particular and secondary matters (Umur Juz'i wa Far'i) that take on the color and scent of time and place, and the fixed rulings of the school of thought (Maktab), will only be possible within the process of Ijtihad. Therefore, through Ijtihad, we must derive the rulings from the sources and express the theoretical design of the economic system based on the foundations of goals, values, strategies, and rulings (pp. 49-61).
The Theory of the Resistance Economy
The author considers the theory of the Resistance Economy to be a product of the Islamic economic system; because it is by employing the economic commands of Islam that one can achieve the requirements and characteristics of this theory. He continues by explaining, elucidating, and stating the characteristics of the Resistance Economy; including that the Resistance Economy attempts to change the existing economic structures and localize them based on the Islamic worldview and its goals. He also makes a reference to the background of the Resistance Economy theory and says: As an example, one can point to the establishment of the Islamiyyah Company by scholars ('Ulama) and merchants during the Tobacco Protest movement around the years 1300 AH (pp. 61-68). The fundamental principles of the Resistance Economy theory, according to the author, are: economic independence, social justice, the prosperity of work and production, private property, increasing productivity, avoiding extravagance (Israf), jihadi movement, and attention to knowledge (pp. 69-83).
Application of Jurisprudential Rules in Economics
Under the heading of the application of jurisprudential rules in economics, the author begins his discussion with the question: do jurisprudential rules have an application in economics or not? Before answering his question, he first divides jurisprudential rules into two categories: general jurisprudential rules like the No-Harm rule (Qa'idah La Darar) and the Rule of Negation of Authority (Qa'idah Nafi al-Sabil), and specific jurisprudential rules like the rule of destruction (Qa'idah Itlaf), the rule of acquisition (Qa'idah Hiyazah), and the rule of dominion (Qa'idah Taslit). He points out that general rules are applicable in all economic, political, and social dimensions; but specific rules are effective only in a specific aspect like economics (pp. 87-94).
According to the author, the No-Harm rule applies in economics in two ways: first, any ruling and law that causes harm and loss to individuals and society must be annulled; and second, all laws regarding business, production, etc., must be formulated according to this rule, otherwise that law lacks religious validity. He believes that according to the Rule of Negation of Authority, any kind of economic domination by disbelievers over Muslims is negated, such as not creating a right of pre-emption (Haqq al-Shuf'ah) for disbelievers and not accepting the trusteeship (Tawliyyah) of disbelievers over Muslim endowments (Mawqufat) (pp. 87-91). Based on the rule of destruction, which is derived from Quran 2:194, the author considers wasting the properties of others without their permission as one of the instances of transgression (Ta'addi), which must be taken from the transgressor in the exact same amount (pp. 91-92). He also enumerates the rules of acquisition and dominion among the factors that create ownership, which jurists have documented according to verses and narrations (pp. 92-93).
The Role of the Producer in Islamic Economy in Jurisprudence
Under the heading of the role of the producer in the economy, the author of the book, while referring to narrations about the importance of production and business (pp. 94-101), states the types of production in jurisprudential and narrational sources. Relying on narrations and jurisprudential books, he divides production into three types: forbidden (Haram), reprehensible (Makruh), and permissible (Mubah). The forbidden businesses mentioned in the book are: intrinsically impure substances (A'yan Najisah), instruments of amusement (Lahw) and gambling, selling weapons to the enemy, sculpting, singing (Ghina'), teaching magic and sorcery, renting out a house or animal for a forbidden act, and backbiting (Ghibah) (pp. 101-111). Money changing (Sarrafi), selling shrouds, hoarding food (Ihtikar), butchery, weaving, and cupping (Hijamah) are enumerated as reprehensible businesses in the book (pp. 111-115). The author considers awareness of the rulings of trade, cancellation of a contract (Iqalah), refraining from swearing oaths in buying and selling, etc., as part of the etiquettes of production that must be observed by producers (pp. 115-120). At the end of the second section of the book, the author considers agriculture and farming, animal husbandry, and trade and commerce as instances of production emphasized by narrations, for which a reward has been promised (pp. 129-139).
The Position of Personal Interest and Utilitarianism in Islamic Economy
In answering the question of whether personal interest and utilitarianism (profit maximization) are endorsed by narrations or not, the author of the book, by examining narrations, concludes that one cannot conceive a place for these two factors in Islam and they are not the foundation of the producer's behavior in the Islamic economy. Rather, what is important in the producer's behavior is the effort to produce goods to meet the needs of the Islamic society and one's own family (pp. 120-129).
Foundations of Islamic Economy
Regarding the foundations of Islamic economy, by referring to the Holy Quran, the author believes that principles such as the principle of divine creatorship (Khaliqiyyah) and lordship (Rububiyyah), and the principle of divine ownership (Malikiyyah) and provision (Raziqiyyah) are the foundation of all discussions in Islamic economy. Also, in his belief, the belief in the Resurrection (Ma'ad) and accountability are among the principles that bring life to the Islamic economy and will have a significant impact on the Islamic economy from various aspects (pp. 147-156).
The Position of Economic Jurisprudence in Advancing the Goals of the Resistance Economy
In the final chapter of the book, the author examines the foundations and position of the Resistance Economy within the Islamic economy. According to him, economic jurisprudence is an important part of Islamic jurisprudence that encompasses public and state properties (meaning Zakat, Anfal, Khums, and taxes); the religious means of acquiring ownership, generalizing, and protecting wealth (reviving dead lands or Ihya' al-Mawat, acquisition or Hiyazah, hunting, inheritance, slaughtering, endowment or Waqf, etc.); and commerce and other economic contracts (sale, trade, Mudharabah, etc.). He then proceeds to examine the position and the result of implementing each of these items in the Resistance Economy (pp. 157-173).
Islamic Management of the Market and Economic Transactions
The author considers the comprehensive management and supervision over production, distribution, and consumption as one of the fundamental matters of the economy, for the realization of which the provision of prerequisites is needed, which must be carried out by the Islamic government. He states that one of the important aspects of this supervision and management is discretionary punitive (Ta'ziri) measures against economic corrupters, including those who hoard (Ihtikar) items needed by the people. Furthermore, he refers to banks and states that the progress and preservation of production and the flourishing of the economy are possible with an efficient and healthy monetary and banking system (pp. 173-180).
Goals of the Resistance Economy
In the final section of the book, the author has stated matters such as the political sovereignty of Islam, the consolidation of spiritual and ethical values, self-sufficiency, development and growth, public welfare, and the increase of the economic power of the Islamic society as the goals of the Resistance Economy (pp. 180-186).