 We have looked into quite a number of issues involving investing in shares or buying shares of listed companies. We have explained different Sharia screening methodologies. We have highlighted some of the issues and points which may arise as part of trading in shares. And at the end, we presented a very simple process for setting up an Islamic equity fund. Now all this discussion must have some relevance to our daily life. Islamic contract discussion on them and discussion on Islamic boards of financing, their applications to business and finance and so on, all this must have relevance to our general Islamic dealings. Universities made technical knowledge for the students to acquire it and they should be getting some job. This is something very good, everyone needs it. However, there is another aspect, Talim is one and Therbiyat is another one. We have studied Islamic contracts now. We have gone into a lot of details of Islamic modes of financing. We have looked into some technical aspects of applications of these Islamic contracts and Islamic modes of financing. It would all be absurd and futile if we cannot get implications for our daily life from this conversation. So I would like to spend a few minutes to highlight some of the issues which may arise in our daily life. And they have relevance or this has relevance for the use of Islamic contracts or Islamic modes of financing. First thing which I must highlight is that all of us whether this is our family life, this is our social life or this is our employment, our business life, etc. We must ensure that we fulfill contract. A contract between me and you that is the document which must determine my behavior. In certain cases, these contracts are not there. We call them implicit contracts. We must observe those implicit or in some cases explicit contracts but not written. We are very casual in our lifestyle. A lot of times you go to a vendor, you sit in a taxi, you ask a taxi driver, how much did he pay to go to Saminaabad? He says, give as much as you want. This is not Islamic behavior. If you sit in the taxi and go wherever you want to go and the driver has told you give as much as you want. You give 500 jeeps and that is less. So it's important and this is a requirement of Islamic law that whenever you are buying a good or service, you must identify it. What are you buying? And then you must agree on a price. Without agreeing on price, there is no contract. If the taxi driver tells you whatever you want, you sit there and try to go there without paying anything, that taxi driver could not have any right on you because the price was not agreed. So this is very, very important that we should identify what we are getting and what we are paying and there should be an agreement on that. Sometimes people say that this is very petty behavior. No, this is an Islamic requirement and it's not petty. It has huge implications for social behavior. If everyone is going casual, then you are not creating social discipline. So this is absolutely important for you, for me and for everyone that we should understand the sanctity of contracts, whether they are written, they are unwritten or they are implicit. So this is a good implication from this course for our general behavior. Today, whenever you want to do a dealing price, an object of sale must be identified and agreed upon. Now, delinquency is a form of injustice. We have been referring to default penalty. Default penalty, of course, if someone is defaulting on loans, then in Islam there is no penalty and if someone imposes a penalty, that would be given in charity. So at the same time, there is another injunction. And in Arabic, in Hadith, it says, matlul ghani dulmun. Kisi ke paaseh hain, ameera admiyeh desakta hain, usne kisi se debt liya hua hain, wo waapas nahi karta. This is called zulm, aahazrat sallallahu alaihi sallam ne, isko in injustice kaha hain. So delinquency, jo aapte zimme tha wo na karna aur aap kar sakte hain, this is injustice. To ye nahi karna chahiye. Now there are small acts of injustice. Usually we refer to small acts of kindness but there are small acts of injustice as well. Islam puts huge emphasis on avoiding these small acts of injustice and they are relevant to Islamic business, they are relevant to Islamic banking and finance and we must keep in mind that these small acts of injustice are not small. Aap ne kai dafa, ye aayat suni hogi, tis me pare ki, waailul lil muthafifin. Kya matlab hain? Iska matlab hain kye chhoti chhoti cheez hain jo aap ke zumme thi wo aap na karin. Naap tol me thori thori kami karin. Inke liye halakat Allah taala ne kahin. Now this is not just naap tol, this is in so many other things as well. If you are supposed to reach office at 9 o'clock on a daily basis, you reach 10 minutes late, you are a muthafif, aap naap tol me kami kar rahin. Aap ne ek maheene me, ye jo chhoti se aap kayaate na sref 10 minute ki baat hain. Aap ne ek maheene me agar 20 din aap office jate hain, to aap ne apne employer ke 200 minute khali. So these small acts of injustice, they are not small. They have relevance to Islamic law and they of course are relevant in Islamic contracts as well. So next time when you are negotiating a contract with your employer, iss baat pe ek tifana karein ke namazon ke awkaad ke liye time diya jayega. Namazon ke awkaad ka time lehain, zohar ka 15 minutes honge ya 10 minute honge, asar 10 minute and if you happen to be in the office for Maghreb as well, 10 minutes as well. So 30 minutes per day you are actually negotiating for the observation of your religious duties. Aap agar ye nahi kya gaya, aap ne zohar ki namaz padhi uske baat damba zikar shur kar diya. Wo aap apne employer ka time khaar hain and that is not acceptable in Islamic law. So all these things we have studied, we have studied murabha, mushar ka mudarbha, what is the valid sale and so and so, these must have implications for your general behaviour and of course for my general behaviour as well.