Evaluating the Quiddity of E'tebari Propositions in Islamic Economics in the Light of Allameh Tabātabā'i's View

Introduction and Objectives: Many E'tebari (contingent) perceptions, concepts and propositions are used in economics and Islamic economics. The credit of money and the credit of the prohibition of usury are examples of E'tebari propositions in Islamic economics. One of the common views on E'tebari propositions is the view of Allameh Tabataba'i (may Allah have mercy on him). He considers E'tebari propositions to be propositions in which the extent or ruling of something is attributed to another in order to achieve some individual and collective purposes. In his analysis, E'tebari propositions have a metaphorical function. One interpretation of his view is that these propositions are false propositions that have social benefits. These propositions are neither included in the category of self-evident propositions nor are they examples of theoretical propositions that can be referred to as self-evident.
In this article, we examined Allameh Tabataba'i's approach to E'tebari propositions and its extension in Islamic economics. According to the article's hypothesis, accepting the E'tebari reality of credit propositions can help strengthen the description and explanation in Islamic economics as well as improve economic policymaking. Accordingly, if we consider credit propositions in Islamic economics to be true propositions and their truth depends on the credibility of the initial creditor or credit recipients in society, the truthfulness of these propositions means that they indicate and create the existing credit reality; a reality that, according to public acceptance, is the origin of objective real effects. In addition to the fact that rational people act on the basis of these credits and thus produce effects; for example, they pay money for the transfer of ownership, action or inaction based on some credits has unintended real effects that are inevitable.
Method: In this article, we use the method of critical philosophical analysis to explain and evaluate Allameh Tabataba'i's view on the identity of E'tebari propositions and its approach to Islamic economics. The method of the article is library and documentary in collecting the required information. In this approach, studies related to the identity of E'tebari propositions are evaluated with the philosophical analytical method. The analysis of the identity of E'tebari propositions is carried out by comparing these propositions with non-E'tebari propositions. The philosophical analysis of the types of propositions enables us to extract the identity dimensions of E'tebari propositions. Next, by adopting a comparative approach, we compare the presented understanding of the identity of E'tebari propositions with examples.
In this regard, first, we will use the method of philosophical analysis to distinguish between E'tebari and non- E'tebari propositions in Islamic economics. Next, we will analyze the identity of E'tebari propositions philosophically. The next part of the article uses the method of critical philosophical analysis. In this study, Allameh Tabataba'i's view on E'tebari propositions is criticized and critically evaluated. This critical analysis provides the basis for presenting the selected approach entitled The Reality of Credit in E'tebari Propositions. At the end of the article, using the comparative method, the proposed understanding of credit in Islamic economics is applied to two examples; the first comparative example is the prohibition of usury. In this case, correct credit is consistent with the formative realities. The second example is the claim that the hidden subsidy is unfair and that it must be eliminated. In the second example, incorrect credit leads to a misunderstanding of the formative and legislative realities and, as a result, inappropriate legislation, which leads to inappropriate results.
Results: The findings of the article show that Allameh Tabataba'i's analysis of E'tebari propositions provides the basis for improving theorists' understanding of E'tebari propositions; however, his view that these propositions are false because they lack objective counterfactuals is not progressive. In contrast, paying attention to the E'tebari reality of E'tebari propositions is both more analytically realistic and practically prevents incorrect policymaking. According to the selected perspective of the article, E'tebari propositions are true propositions whose truth depends on the credibility of the initial creditor, social acceptance, and compliance with formative and legislative realities. The truthfulness of these propositions means that they narrate and create a E'tebari reality that is consistent with other formative and legislative realities; given the general acceptance of this credit, correct real effects such as fair and balanced enjoyment of goods and services are created.
In this framework, inappropriate conceptual credits such as hidden subsidies, despite their general acceptance, are false and unconstructive credit due to their incompatibility with the structural and legislative realities; this type of credit, by proposing a false understanding of distributive justice, dictates that the price of energy carriers should be determined based on the prices of other countries; this interpretation of justice requires that the price of all goods and services, including wages, should be determined in this way; something that is not practical to achieve. Not accepting the adjustment of wages based on the wages of other countries and accepting the adjustment of the price of energy carriers causes a type of credit that is incompatible with the structural and legislative realities and disrupts the system of distribution of benefits and goods and increases the class gap.
Discussion and Conclusions: The frequent use of credit statements in economic science and Islamic economics and the lack of distinction between them and non-credit statements not only make it difficult to understand reality but can also lead to inappropriate practical and policy outcomes. When an inappropriate credit reality, such as a hidden subsidy, is credited, behavioral reactions are formed based on it. Part of these reactions is related to the behavior of economic policymakers who adopt incorrect policies in increasing energy prices. Another part of the reactions is related to the people to whom the incorrect policy is applied; in response to the increase in energy carrier prices, they mainly increase the prices of their goods and services instead of making behavioral changes to reduce energy consumption. As a result, the policy output will mainly be an increase in the inflation rate; without any major behavioral changes.
Paying attention to the credit reality of credit propositions has important policy implications. Paying attention to the fact that the creditor can make a correct credit by the formational and credit realities, and appropriately change the external reality, is a prerequisite for sound economic policymaking. In contrast, not understanding this fact leads to mistakes in policymaking and its discourse, and as a result, exacerbates economic problems. For example, the incorrect credit of hidden subsidies in Iran led to the creation of formal and informal institutions such as the Subsidy Targeting Law and the Subsidy Targeting Organization, as well as the dependence of subsidy payments on the price of energy carriers. This type of structuring and behavior formation has created stable behavioral habits in budgeting that are not easily changed.