 The third question is that, and we are coming to the end of our lecture, that, okay, I accept that social science is bad and economics is bad. But what will it gain us? How do we really understand the world if we talk about these qualities? Shukr and Dawakul and Qanad, even most Muslims don't have that. And in the world we are looking at, even in Muslim countries, there are lots of non-Muslims. So if you want to understand the world, we have to go outside of these boundaries. And so we can't develop a theory of economics on the basis of these qualities that we have talked about. So that's actually, the social science methodology is completely failed and it has not produced the social science which has been helpful. In fact, this social science has led to continuous wars and war against the environment, climate catastrophe, breakup of families, all sorts of difficult concentration of wealth in a few hands. So this social science, if you judge by the outcomes it has produced, has been very much a failure. So we have to rethink the whole process. We can't do it on the same grounds. We have to reject this whole social science and rebuild from scratch. So after looking onto this more deeply, we find that actually Ibn-e-Faldun laid down the foundations for how to do social science, which are very different from modern social science. So in particular, I have proposed the name Ulumul Umran in honor of Ibn-e-Faldun and also to signal that we are rejecting the western approaches by using the Arabic word. We are going back to our own traditions, which we need to do, not just in economics, but in all of the social sciences. And I have discussed this in greater detail in a number of articles, referenced in the link. But I'm going to, for this purpose of this lecture, the framework of social science, if we do it in Ulumul Umran approach, is a three-dimensional approach. We have a positive dimension which describes what things are like. And this will include all sorts of failure of Muslims to live up to Islam. That's the descriptive part. But we also have a normative part. We want the ideal that we want to work towards. And then we have a third part, which is the transformative part. It tells us about how we can take the actual observed reality and move it towards the normative ideal. So all three parts are essential to social sciences. And actually, if you look closely at economics, modern economics, you see that it has all three parts. It also talks, the ideal is a perfectly competitive market, but it recognizes that the world is not perfectly competitive. And then it provides some strategies for how you can regulate monopolies and how you can move things towards the competitive ideal. So all social science has to follow this because human beings have to, when you look at a society and you're trying to describe it, it's always with reference to some ideal with reference to where you want to go. So we have described an ideal behavior, and this is unattainable, but this is not a problem. Our prophet Muhammad sallallahu alaihi wa sallam is ideal for us in all dimensions, but we know that we cannot be like him. We cannot achieve his excellence in all dimensions. So does that mean his Seerah is useless? Of course not. Basically, it gives us the direction for our struggles. It tells us in which way to go, even though we will never get to the final destination, if we walk along this path, then we will achieve the hasanath. So we will decide ideal society according to Islamic ideals and then we will work to create such a society, but we are not discouraged if we never get to that perfect ideal. As long as we work, as long as we struggle, Allah looks at our struggle and he has given us guidance on how we should struggle, but he does not look for the outcome. Whether you are Shahi or whether you are Ghazi, it doesn't matter. The outcome can be failure of success in worldly terms, but you are always successful if you join the struggle. So I think this is the final slide almost. There is a deeper issue which I have not touched here, but at the bottom of all of this. In the West, they have a theory of knowledge which emphasizes the knowledge of the external world, what is out there, what is objective. But our Islamic tradition combines the objective and the subjective. It says that we cannot understand the objective except in relation to the subjective. And so the primary basis for learning is experience. My experience which I am telling you about, although I have described it in abstract terms, if I was to do different type of lectures, I would illustrate all of these qualities that we have discussed in abstract by explaining my own experience with them, how I learned the struggles that I had to go through and what are the problems that face me so that you can identify with my experience and learn from it and maybe improve upon it. And the experience that we have is based on our hearts and our spirit and the nafs which is the desire and our minds which is the akhal. Now, this is a four dimensional model for Islamic psychology, which originates with Imam al Ghazali. And today Islamic psychologists are making a lot of progress by building on these because Western psychology does not include the heart and the soul. It only includes the desires and the akhal. And so those, by including these, we get a much deeper understanding of human psyche and understanding the human psyche is the basis for all social science. So we have the opportunity in front of us to launch a revolution, not just in economics, but in all fields of social sciences, because we have an intellectual tradition which has a much deeper knowledge of human beings than what the economic theory tells us that human beings simply solve a mathematical formula to learn how to act and they maximize utility, which is a completely absurd theory of human behavior. So having much deeper and much more visor and more process to build a much more solid superstructure.