Kur'an-ı Kerim'de insan-meta ilişkisi ve çalışmanın yeri
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- Tez No: 26487
- Danışmanlar: PROF. DR. SADIK KILIÇ
- Tez Türü: Yüksek Lisans
- Konular: Din, Religion
- Anahtar Kelimeler: İnsan-meta ilişkisi, İslamiyet, İş hayatı, Human-meta relationship, Islam, Work life
- Yıl: 1993
- Dil: Türkçe
- Üniversite: Atatürk Üniversitesi
- Enstitü: Sosyal Bilimler Enstitüsü
- Ana Bilim Dalı: Temel İslam Bilimleri Ana Bilim Dalı
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: Belirtilmemiş.
Özet
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Özet (Çeviri)
Summary Both capitalism and markslsm have a materalistic view and edology they are differentiated In their medhods, but the man which Is taken as a subject of economic life is a homo-/ economicus, whose behaviour and attitude is solely based upon economife selflnterest. In Qur'an the man who is the subject of economic life, Is not thought as a heme-economicus. The type of man in economics of Qur'an is a person, whose economic life behaviour is regulated according to the cammands of holy Qur'an and sunnah. Qur'an accebts that there is the inclination for personal Interest in human nature“ the love of welt”(Adiyat,8), and“ man was ever grudging”(Isra, 100). Acconnt of these natural tendencies the economic behavibur of men is channelled Into definite routes under the meta-eeonomic pressure of Qur'anic principles. Theefore Qur'anic economic is nat nonethical, but ethical. In Qur'an, man is not left free In economic life as in his natural character full of sensural feelings, being merely a homo-economicus, but the man beha In accordance with principles of Qur'an and sunnah. There fore the man In Qur'an : 1- Will be well-baslanced in his economic behaviour. He is not only a homo-economicus man, but also the Khalifa of Allah on earth, the ashrafu'l-mahlukat. ?-si2- He dees his best in his job, becawse he remanber the suggestion of prophet :“ Allah likes that when worker dees his job, well”. 3-Mushm man is aware of the jEact that most of the prophets (leader of men) have worked phssically arjjd mentally to earn a living as-self- employed. 4- He refrains from the gains of interest and usury. 5- He seeks to have decent gains, payiing attention to the criteria of. illegimate (haram) and legimate (helal) factors. 6- He belives that acceptance of the basic economic principles of private entergrise, supply and demand, free-market, but functioned by mushm-type of man, whuse faith and belief for Allah, and sence of responsibility for Allah; together with legimate inter frence of state to economic life prevent this freemarket to be transfued intu monopolistic on othoritasian-guided market model.
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