Introduction

Hojjat al-Islam Mohammad Bidar Parchin Alia, a young scholar of Islamic economic jurisprudence at the Qom Seminary, holds a Ph.D. in Islamic economics. In addition to authoring several books and dozens of articles, he has supervised over 20 doctoral and master’s theses related to economics. As a faculty member of the Imam Khomeini Educational and Research Institute, he has contributed an exclusive note to Contemporary Jurisprudence, outlining the principles and premises of economic jurisprudence. He argues that a minimalist approach to jurisprudential knowledge hinders the progress of both Islamic economics and its jurisprudence.

Islamic economic jurisprudence (fiqh al-iqtisad) is a discipline that delineates the religious obligations of individuals and institutions regarding economic activities (production, distribution, and consumption of goods and services). The principles of this discipline, like those of any other, consist of presuppositions and axioms found in related fields. The most critical principles of economic jurisprudence are addressed within the disciplines of usul al-fiqh (principles of jurisprudence) and economics. Deriving the teachings of economic jurisprudence, like any other jurisprudential ruling, requires the rules and principles of usul al-fiqh, which form the basis of this field. Additionally, the general concepts and realities of economics constitute another part of its principles.

Given the expanding scope and complexity of economic relationships, there is a need for new studies in usul al-fiqh focused on social jurisprudence to enable economic jurisprudence to address not only the religious rulings for individuals in their personal lives but also the situational and obligatory rulings for larger entities in the social sphere. It is worth noting that if the principles of a discipline are understood as its core pillars, the principles of economic jurisprudence include certain jurisprudential rules, such as the rule of la darar (no harm), the prohibition and invalidity of unjust acquisition of wealth, and the prohibition and invalidity of usurious transactions, among others.

A more significant point regarding economic jurisprudence is that most discussions today focus on transactions, which constitute only a portion of the distribution aspect of the economy’s three main domains (production, distribution, and consumption). Issues related to production and consumption of goods and services receive less attention. Therefore, alongside discussions on transactions—particularly emerging contractual forms—there is a pressing need to focus on the foundational aspects of the jurisprudence of production and consumption. Additionally, special attention must be given to the jurisprudential principles of the Islamic government’s authority and responsibilities in the economic sphere.

In conclusion, traditional approaches to economic jurisprudence require a fundamental transformation. While preserving and utilizing the valuable contributions of great jurists in individual jurisprudence over the years, new domains must be opened for economic jurisprudence. Topics such as programming, budgeting, economic progress, and sustainable economics represent new frontiers for this field. Thus, a minimalist approach to economic jurisprudence cannot yield progress in either the jurisprudence or Islamic economics itself, leaving no alternative but a maximalist approach.

Independence of the Islamic Economic System from Other Economic Systems

One of the questions raised about the nature of Islamic economics is whether it merely consists of a few distinct rulings compared to other economic systems or whether it constitutes an independent system. In response, it must be stated that the Islamic economic system is independent and distinct from both capitalist and socialist systems. The differentiation between economic systems begins with how they address fundamental economic questions: What should be produced? How much should be produced? For whom should it be produced?

The capitalist system relies on the free market mechanism to answer these questions, while socialism emphasizes an extreme role for the state. In contrast, the Islamic economic system prioritizes economic justice as its core principle, advocating a balanced approach that accepts both economic freedom and limited state intervention. These differing perspectives stem from fundamental differences in worldview and ideology, positioning the Islamic economic system as entirely independent alongside other systems.

Conclusion

The divine and Islamic worldview and ideology produce distinct outcomes in economic activities compared to other systems, and these outcomes are embodied in the Islamic economic school. This school adopts a unique approach to managing a society’s economy, with a special focus on economic justice. This emphasis differentiates the laws of Islamic economics from those governing capitalist and socialist systems.