economic justice

The Prophet's performance in the economic interactions of the prophetic government includes principles and axes that, in addition to explaining the Islamic religion's view of the worldly affairs, also represent the desirable structure of the economic system in modern Islamic civilization. He, as the position of the Islamic government ruler, has managed the economic affairs of the government and the implementation of divine commands in the financial field in Islamic society. Therefore the Prophet dealt with matters related to the area of economics, including earning income, work, and employment, tax affairs, and various tacts in this regard show the correct position of these matters in the system of Islamic civilization. One of the essential approaches to obtain the economic model of modern Islamic culture is to extract general rules from the prophet’s Sira and delegate the responsibility of formulating administrative laws to economic thinkers. The present study has collected the most important financial components of the Prophetic tradition by the library-documentary method, and with a descriptive-analytical view of historical issues. Based on the results, different principles extract, such as an emphasis on employment, encouraging production, fighting poverty, fighting aristocracy, justice, the rule of the religious tenets over economic activities, etc.

Imam Khomeini said that the aims of the Iranian Revolution include national independence and Economic Justice.  But he also said that Economic Justice cannot be found in today’s “incorrect system of economy prevalent in the world of Islam,” The incorrect system, therefore, must be replaced. How can that be done?  Only a change of paradigm (on the scale of the Copernican Revolution) is capable of overthrowing both the incorrect system and the failing Western one. To that end an amazing fifty nine assumptions underlying conventional Islamic and Western Finance/Economics have been identified and shown to be false. Even more amazing is that each false assumption has a reversal or opposite (or near-opposite) which is obviously true or at least truer than the conventional false one. Most amazing of all, after only two or three reversals, a completely new paradigm – and the possibility of a new world truly implementing the aims of the Revolution – begins to be seen. In that new world (unlike today’s Western and Islamic Economics which continually narrow ownership) the real economy and real income are spread to every person in society; rich-poor division is ended; Riba is greatly dimished; and solutions to intractable environmental problems become available. Most important of all, the new paradigm enables Iran to give the world a hugely positive, and sorely needed, lead.

Justice has been reflected upon by various religious and nonreligious thinkers since ancient times. In Islam, discussions of justice among theologians started in different sects with a discussion of divine justice and gradually expanded to reach discussions of social and political justice. While examining the various aspects of sociopolitical justice in Islam, this article makes an attempt to follow this concept in three jurisprudential, philosophical and sociological approaches among contemporary Muslim thinkers. In this respect, the views of three thinkers, who paid attention to this concept in their works, is of significance. To this end, the views of Allâmé Mirzâ Hoseyn Nâini will be discussed from the Islamic jurisprudential point of view, those of Ayatollah Mortezâ Motahari from the philosophical point of view and those of Dr. Ali Shariati from the sociological point of view. This study will also make an attempt to establish landmarks in the discussion of justice, with which the reader can make a comparative study. For this purpose, the philosophical, social and sociological foundations of justice will be emphasized and various aspects of justice (political, social, economic and philosophical justice) will be identified and introduced accordingly.

Justice as one of the most important issues in educational and sociological sciences, has always attracted attention of thinkers. The meaning of justice is different from one viewpoint and is the same from anther viewpoint in two realms of sociological and educational sciences (philosophy, theosophy, and gnosticism). In both realms, justice is the quality of action and behavior, but in educational sciences it is the quality of the Almighty and the perfect Man, and also the quality of the universe, while in sociological science it implies the nature of behaviors, relationships and laws of man. Shahid Mohammad Bagher Sadr, with his command of educational sciences and practical Islamic sciences, seriously tried to explain the relationship between these two categories from viewpoints of what “is” and what “should be”. In this paper, using interpretive method, Shahid Sadr’s perspectives about justice were investigated. Justice as an expressed reality across the universe and as the final aim of religion in two individual and social dimensions, beside Shahid Sadr’s viewpoints and guidelines to accomplish justice were explained.