عبدالمطلب عبداله رهیافت انقلاب اسلامی 2980-9118 18 66 2024 06 19 Anti-corruption and removal of barriers to production and economy in Islamic culture فسادستیزی و مانع‌زدایی از تولید و اقتصاد در فرهنگ اسلام 225 242 199747 FA مهدی محمدرضائی دانشجوی گروه فقه و مبانی حقوق اسلامی، واحد سپهبد شهید حاج قاسم سلیمانی ،دانشگاه آزاد اسلامی،کرمان،ایران معین صباحی گراخانی استادیار گروه حقوق،واحدکرمان،دانشگاه ازاد اسلامی،کرمان،ایران(نویسنده مسئول) Journal Article 2023 09 06 Introduction  Corruption is more or less an insidious cancer of all political bodies. Corrupt practices brutally destroy all classes and castes, disrupt institutions, destroy societies and contaminate all the foundations of people's lives. The corruption of nations wears out even the most advanced ones and breaks the fabric of their lives. With regard to two presuppositions, one is that all structures and societies are inherently susceptible to corruption and its spread; And the other thing is that Islam, as the most comprehensive and complete divine religion, definitely has detailed and practical instructions for fighting corruption in its political culture, this article has considered the main question of what programs and instructions the economic culture of Islam has for anti-corruption. And it prevents production. In the following, while clarifying the concepts in the theoretical framework, by examining the anti-corruption components and tools, the Islamic guidelines will be explored and investigated in these cases. Methodology  This article presents data and analyzes them by collecting library resources in a descriptive and analytical way.   Anti-corruption tools in Islam In any model of healthy and efficient governance that seeks to improve the quality level of society's administration, there are a set of tools and measures that can be used to prevent the occurrence and spread of corruption, and governments often consider themselves obligated to fight against all types of corruption. Moreover, it is stated in the third principle of the Iranian constitution that the government of the Islamic Republic of Iran is obliged to use all its facilities for the following matters in order to achieve the goals mentioned in the second principle: Creating a favorable environment for the growth of moral virtues based on faith, piety and struggle With all the manifestations of corruption and destruction.   The principle of the rule of law In general  in the Islamic worldview, the lack of law is equal to chaos and confusion in all matters. Basically, what has caused the divine law and heavenly legislation to prevail is the nature of human discord. Whistling  Exposing the corruption of government officials is excluded from the rule of preserving the sanctity of the believer. Because, if the actions of the government agent cause damage to the Muslim treasury or damage to Islamic culture, it is certainly an example of corruption and oppression, and the perpetrator will not be respected, and the obligation to protect his reputation is meaningless. The aforementioned claim will be used by many evidences in the Alavi government. For example, since the priority of His Holiness' government was the fight against economic corruption, he forbade those who were aristocracy and luxury by writing names with a tone of reproach and threat, in a way that would be recorded in history. they did An example of that is Hazrat Ali's letter to Uthman bin Hanif, who had participated in a party of rich and luxurious aristocrats, and Hazrat Ali strongly condemned his actions as an agent of the Islamic government. It is noteworthy that Hazrat did not limit himself to verbal and verbal reminders, but wrote to him in order to register in the public mind and spread the positions of the Alavi government at the community level. Promoting ethics  Islamic economy is founded as a moral economy from the beginning. Islam wants people to consider even economic activities and providing material needs as a means of achieving human perfection. Therefore, the fulfillment of financial obligations such as paying khums and zakat is conditioned by the intention of closeness, which leads to the moral and spiritual excellence of man. The meaning of ethics here is not only physical virtues and vices, but the actions resulting from them are also in the realm of our analysis. According to Shahid Motahari, the ethics of science is how to live, how to be and how to die. How to live includes behavior and possessions; That is, how a person should behave, and how to possess properties in order to spiritually have a valuable and sacred nature and reality. Transparency  In this context, in the economic culture of Islam, we can talk about the "general principle of transparency". In the 50th letter of Nahj ol-Balagheh, Imam Ali says, except for one exception, which is indeed "military secrets", all other matters must come to the knowledge of the members of the Islamic society, and this is the "right" of the citizens. Conclusion  This research with an anthropological philosophical basis was based on the belief that human beings are prone to slip and make mistakes by nature. Human institutions are also not exempt from this principle, and the main institution - which is the government institution - as much as it has the greatest capacity to create prosperity, it also has the greatest capacity to create corruption because it dominates public resources. Besides, human historical experience has shown that governments have always been involved in corruption. In this regard, every school that has normative frameworks for regulating human relations, Ali al-Qaeda also pays attention to the issue of eliminating corruption - in the individual and collective spheres. The revelation school of Islam, which is the leader of all human and divine schools, has definitely designed foundations and principles for anti-corruption in its economic culture. In this research, fundamentals and principles such as the rule of law, media publicity and whistle-blowing, promotion of ethics, elimination of exceptions, and the principle of transparency were examined from the perspective of contemporary theory, and the Islamic approach to it was also researched. Of course, the scope of the research was limited to mechanisms that had a corresponding facet in Islamic civilization, for example, e-government was not addressed because, firstly, it could be proposed under the principle of transparency, and secondly, it is a completely modern subject and has no counterpart in Islamic literature. The findings of the research showed that the rich and fruitful Islamic revelation literature has extensive guidelines for fighting corruption, which can be used to clean the Islamic government and society from this evil. در ادبیات توسعه، فساد را به عنوان یکی از موانع رشد و توسعه­ی اقتصادی می­شناسند که می­تواند بنیان­های اخلاقی، اجتماعی و ارزشی و سرمایه اجتماعی یک جامعه را تخریب نماید. به همین دلیل است که همواره یکی از آموزه­های مهم ادیان الهی به ویژه اسلام و مذاهب پیرو آن تأکید خاصی بر مبارزه با فساد اقتصادی در همه­ی ابعاد آن دارد. مقاله حاضر با هدف بررسی آموزه­ها و راهکارهای برآمده از فرهنگ اسلامی در مبارزه با فساد اقتصادی به مثابه یک مانع و محدودیت مهم در دستیابی به رشد و توسعه اقتصادی، تلاش داشته است تا به این سئوال پاسخ گوید که فرهنگ اسلام چه برنامه و دستورالعمل­هایی برای مبارزه و کنترل بیشتر بر فساد دارد؟ مقاله حاضر با مفروض داشتن این گزاره فرهنگ اسلام برای مقابله با فساد و کنترل آن دستورالعمل­های موثری دارد به این نتیجه رسیده است که در قرآن و احادیث معصومین، نکات قابل تأملی وجود دارد که قابل کاربرد و کاربست برای رفع فساد و متعاقباً رونق یک اقتصاد سالم و کارآمد است که از میان آنها می‌توان به اصل حاکمیت قانون، رسانه‌ای­کردن و سوت‌زنی، برابری در مقابل قانون و حذف مستثنیات، ترویج اخلاق، اصل شفافیت و ارتقای سازوکارهای نظارتی و کنترلی اشاره کرد. تحقیق حاضر از به جهت روشی از جمله تحقیقات کیفی محسوب شده و توصیفی-تحلیلی است و شیوه جمع آوری داده‌ها کتابخانه‌ای و اسنادی بوده است. https://www.rahyaftjournal.ir/article_199747_e5d17acf7a5b8a154d94a0d78cf6a99a.pdf