1. A Note on Islamic Economics 38 Further on rationality, see H. Margolis, Selfishness, Altruism, and Rationality, Cambridge University Press, 1982. M.S. McPherson ―Limits on Self-Seeking: The Role of Morality in Economic Life ‖ in Neoclassical Political Economy, edited by D.C. Colander; Ballinger, Cambridge University, Mass. 1984. also, A. Sen ―Rational Fools: A Critique of the Behavioral Foundation of Economic Theory, ‖ Philosophy and Public Affairs, Vol. 6, No. 4, Summer 1977 (pp. 317-344). Also Scott Moss Markets and of Macroeconomics, Blackwell, New York, 1983 in which he suggests ―..... an individual is rational if he formulates well-defined objectives and refrains from acts that he believes will frustrate the attainment of those objectives ‖ (p. 2), based on this he suggests that this assumption is enough to develop an efficient-market hypothesis. On economic man, see ―Some Conceptions and Misconceptions Concerning Economic Man ‖ by Stephen Lofthouse and John Vint in Revista Internationale di Scienze Economiche e Commerciali: International Review of Economics and Business, Vol. XXV, No. 7, July 1978, in which the authors review the position of early economists and conclude that the ―extreme view of economic man presented in our first section cannot be said to be typical of all economists for all time periods. More specifically, it would seem to represent the view of very few economists..... There are two problems: first, the essentially non-empirical nature of economic man, and second, the problem of operating with a partial view of man. ‖ (p. 610). See also Joan Robinson Economics Philosophy, published by Doubleday, 1964. For a thoughtful discourses on epistemology of economics and the role of reason in economics see Philosophy of Economics: On the Scope of Reason in Economic Inquiry by Subroto Roy, published by Routledge, London 1991. Professor Roy begins his investigations from Hume and traces the epistemological dimensions of economic thought from ‗objectivity‘ to ‗means-end‘ definition of economics to present day economic thought. Particularly important is his explanation of how ―post-scholastic moral skepticism in Europe eventually transformed the ‗theory of value‘ into ‗the neoclassical‘ notion of the concept of value as fully and exactly synonymous with the concept of scarcity or market value... ‖ (p. 40), see also (p. 37) ―... the theological culture of medieval Europe would come to be deeply influenced by the rediscovered works of Plato and Aristotle, with a synthesis of medieval Christianity was sought to be made. ‖ Scholarship has shown that Plato and Aristotle arrived in Europe to influence medieval Christianity only through Muslim mediation which had already placed the thinking of the Greeks within a theistic framework to make reason compatible with revelation. See also, Homa Katouzian, Ideology and Method in Economics, Macmillan Press, London 1980. Joan Robinson in her paper ―What are the Questions? ‖ in Journal of Economic Literature, Vol. 15, No. 4, December 1977 (pp. 1318-1339) raises a number of questions for which economics has no answers, including ‗the greatest of all economic questions, but one that in fact is never asked: what is growth for?‘ (p. 1337). It is important for Islamic economics to address this and other fundamental questions for which there are clear Islamic answers. As Robinson also suggests ―... the neoclassicists conceived the subject of production to be provision for consumption. But consumption by