Document Type : علمی - پژوهشی
Author
PhD, Department of Economic Jurisprudence, Research Center of the Higher Institute of Jurisprudence and Islamic Sciences, Qom, Iran.
10.30471/mssh.2025.10442.2573
Abstract
Introduction and Objectives: One of the fundamental issues in the philosophy of science and economic science is the analysis of the role of models in economic theorization. In economics, models are conceptual and mathematical tools used to simplify, explain, and predict economic phenomena. Despite their importance, there are divergent perspectives on models. Some view modeling as an extension of the mathematization of economics and criticize it, while others employ modeling in economic analyses without examining its theoretical foundations. Therefore, a philosophical analysis of modeling in Islamic economics is essential. The foundations of Islamic philosophers, due to their theoretical rigor and compatibility with Islamic economics, can play a key role in explaining the position of models. This paper seeks to provide a theoretical framework for Islamic economics by examining the nature, position, and role of models. To this end, it first explores models in the philosophy of science and economics, then analyzes their place in Islamic economics based on the principles of Islamic philosophers. The novelty of this research lies in its examination of the theoretical status of models in Islamic economics based on Islamic philosophical foundations and its proposal of a structured modeling approach.
Methodology: This study employs a library-based data collection method and combines historical and rational analytical approaches. The historical method is used to examine the status of modeling in conventional economics, reviewing existing practices and various theories on the nature and function of models. In contrast, the rational method is applied to analyze the position of models in Islamic economics. This approach, grounded in the principles of Islamic philosophers, seeks to provide a coherent explanation of modeling consistent with Islamic economics. Key concepts such as iʿtibāriyyāt (conventional constructs) and ṣūrat-i ʿilmī (scientific form) are drawn from Islamic philosophy and applied to economic modeling. Additionally, the functions of models in Islamic economics are categorized into explanatory, prescriptive, and policy models, and a logical framework for their use is developed. Finally, the proposed framework is applied to the Justice-Barakah Model to assess its practical applicability.
Results: The findings indicate that models in Islamic economics can be explained through concepts from Islamic philosophy, such as iʿtibāriyyāt and ṣūrat-i ʿilmī. Unlike conventional views that see models merely as abstract tools for simplification, Islamic philosophical frameworks treat models as epistemic constructs—either singular or composite mental representations—intended to depict reality or bring about external change. Ontologically, they are a form of "claimed mental existence" designed by scholars to better understand theories, concepts, and their interrelations. Thus, models possess both epistemological and ontological dimensions, blending truth and conventionality, with the dominance of one aspect determining their type. Accordingly, models are theoretical, reductive, and declarative tools that assist Islamic economic theorists in conceptualization.
Islamic economic models are classified into three categories:
1. Explanatory models, which depict existing economic realities and focus on understanding current conditions.
2. Prescriptive models, which outline ideal objectives and relationships based on Islamic principles, offering templates for an ideal society.
3. Policy models, which propose strategies to achieve prescriptive goals, with success measured by their effectiveness in meeting those objectives.
A critical insight is the use of iʿtibāriyyāt (conventional constructs) and simplification at all stages. A key contribution of this research is the redefinition of models in Islamic economics based on Islamic philosophical theory and the development of a structured modeling process. The study also demonstrates that the use of scientific models in Islamic economics is feasible, provided certain principles and limitations—such as maintaining the distinction between real and conventional aspects and preserving the model's intended purpose—are observed. Models can thus serve as tools for understanding, explanation, prescription, and policymaking in economic issues.
Discussion and Conclusion: The analysis of models in economic science reveals their central role in explaining, analyzing, and predicting economic issues. In conventional economics, models are categorized into three main types:
1. Theoretical-conceptual and mathematical models, used to formulate or finalize a theory.
2. Econometric models, employed for empirical testing of theories.
3. Policy models, which combine the first two types and are used to analyze policy impacts.
In contrast, Islamic economics redefines models using philosophical concepts such as ṣūrat-i ʿilmī and iʿtibāriyyāt. This study shows that models in Islamic economics serve as tools for explanation, prescription, and policymaking and can be designed to align with Islamic principles. A key finding is the distinction between real representation and conventional representation in models, where Islamic economic models function as declarative and reductive theoretical tools to simplify understanding and visualize economic realities. Furthermore, the logical stages of modeling in Islamic economics—from foundational concept recognition to comprehensive policy formulation—are delineated. This framework can assist researchers and policymakers in designing practical and effective models to address economic challenges based on Islamic principles. Finally, the proposed stages are applied to the Justice-Barakah Model to demonstrate their feasibility and practical utility in Islamic economics.
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