 As-salamu alaikum dear respected viewers and welcome to the second episode of the economy series here on Current Events, the program that takes an Islamic look at what's happening around the world. I'm your host Ali Jassim. On the previous episode, Sheikh Abbas Panjou clarified to us how the standard of living impacts the good or bad economy system of a particular country. The Islamic economy theory and the role of the governments in regards to the livelihood of the people living in the countries. Stay tuned dear viewers as we tackle the important topic of Islamic economy and we answer questions like what exactly defines Islamic economy and what are its principles. Here to answer these questions and many more is my dear guest, the Imam of one of the largest Shia centers in the world and an expert in economy, Sheikh Abbas Panjou. As-salamu alaikum sheikhna and welcome to the show. Thank you so much for that Sheikh. Now just to refresh our dear viewers' memories, sheikhna, before we begin today's episode regarding Islamic economy, can you please briefly summarize our main topic, economy in general, as you did in the previous episode? Sure. In our first episode, there were a couple of important factors and important discussions that we had had a slight overview of. And the idea that we started out was that can the standard of living for a general population be considered as a proof or a sort of proof when it comes to measuring the success of an economy or the failure of an economy. So we outlined basically what the standard of living entails, what are the different aspects or different variables that are considered to make up this general concept of standard of living. We mentioned that when we are measuring the standard of living for any given economy, there are a number of tangible aspects and a number of intangible aspects that are involved within this and therefore it becomes quite difficult to have an accurate measure or to be able to accurately measure standard of living. And as we are re-capping, I would like to add another aspect onto this, that this concept of standard of living, which is used as a measure of a successful economy, even though majority of the present day economists would use this as a measure, you find that this concept in itself was introduced by Ahlul Bayt, the standard of living was a measure that was given high importance by Rasulullah sallallahu alaihi wa sallam, Allahumma salli ala Muhammad wa ala Muhammad, and by Ameer al-Mu'mineen sallallahu alaihi wa sallam who alaih. Both these divine personalities, the final messenger of Islam and his wasi, when they undertook the responsibility of handing the government, they paid great importance in measuring the standard of living for the citizens of the state and ensuring the standard of living was systematically improved. In addition, we spoke about what were the different valuables that could be used to distinguish a successful economy from a failing economy. And we said that secular economists have come up with a formula known as the gross domestic product, the GDP, which they then used to measure the well-being of an economy. And then we went on to very briefly discuss that the GDP gross domestic product is a formula that measures the sum of consumption within that state, private consumption and public consumption, together with government spending, investments that flow into the country, and the net exports. The net exports is an expression of the income that is or you could say the net export is an expression of all the exports through the country subtracted from the imports, and the difference is known as a net export. So we said that the GDP is an indicator used by majority of the economists to measure the success of an economy in general. And then we also went on to say that there are numerous independent variables that on its own to a certain extent could be used to measure the success of an economy. And we said that one of these variables is unemployment. The unemployment rate within a country speaks volumes in regards to the economic health and the economic policies that are being implemented within that country. And we discussed very briefly some of the negative impacts that can occur from unemployment, high rise of crime, and insecurity within the state, and this high unemployment figure in essence has a direct impact on measuring the standard of living, because obviously if unemployment would result to high crime, high crime would lead to domestic instability, and no citizen of state would like to live in an unstable country. So this sort of lack of content in this aspect would be a negative factor while measuring the standard of living. And then we went on to discuss about Western economies, whether they're successful or not. We said that discussing an issue such as this is very subjective, just so that we are more statistics or proof oriented rather than being opinion-based, we said that measuring the success of Western economies is an issue which is relative, number one, and that you are measuring the success of one economy or one state in comparison to the other. It is seen as a comparative study and we established that to give a successful definition, there are many aspects of an economy which could be successful, and there are other aspects of an economy that deem it to be unsuccessful. And finally we looked at the role of an Islamic theory, according to the Islamic theory of economics, what would be the role of the government. And we ended the first episode by saying that the role of the government within an Islamic economic framework is to facilitate for the success and the well-being of the people at a financial level. In essence, the role of the government is to facilitate for free trade within that state and to ensure that the standard of living is progressive for the people. And we also outlined one of the factors, one of the factors was that within the role of the Islamic government is that in an Islamic economy is that the government does not have ownership of natural resources. The government does not own, and we used one example and this was the example of oil. This could categorically be used to apply the rule in regards to all natural resources. The government is not given a monopoly over the natural resources, rather we established from the Quran that Allah SWT has created the earth and everything within the earth for the benefit of mankind, therefore natural resources, all human beings, all citizens of the state, when it comes to a particular natural resource have a right in benefiting from that natural resource. So in essence, the function of the government within an Islamic economy is to facilitate and to manage these natural resources to ensure that the people are able to fully benefit from them and to facilitate for them to progress in their trade and in their finances. So the role as a summary for the government within an Islamic economy is the role of management with minimum interference and minimum bureaucracy to facilitate for the success of the citizens of its state. Thank you so much for that, Sheikh Banju. In today's episode, we will be discussing Islamic economy. So let's start off, Sheikh, by saying what exactly is the definition of Islamic economy? Ah, Santo, this is an important question to address. When we're discussing the theory of Islamic economics and implementing an economic system as per the teachings of Ahlul Bayt, it is always necessary that the analysis begins with the concept of definitions. If we are able to define a concept and understand the concept, then it becomes much easier to analyze the concept and then go on to implement that concept as a concept. When we are talking about Islamic economics or an Islamic economy, this term or defining Islamic economics, this definition is made up of two words, Islamic and the economy. So therefore, you can say that the word Islamic is a sort of a qaid. It is a sort of restrictive definition on the word economy, restrictive in the sense that it is descriptive. So therefore, we have to define the word economy since we begin. The term economy is generally defined within the field as an entire network of producers, distributors and consumers of goods and services, either within a local, regional or a national community. So the term economy in essence is the entire network of producers, distributors and consumers of goods and services. Within a particular geographical region, it could be within whether it is a national region or local, that in itself has multiple scales. But the principle in the same, but the principle in reality is the same that it is a network, an entire network of producers, distributors and consumers of goods and services. So when we use the word, this is by definition. When we add the term Islamic, it means that this is the same network of producers, distributors and consumers of goods and services, but who are bound by an Islamic code of conduct. So you have the same network between the producers and the consumers and the distributors of goods and services, but the producer in terms of his role, in terms of his code of conduct is defined by an Islamic set of morality or an Islamic code of conduct. Similarly the distributors are bound by an Islamic code of conduct. Similarly the consumers are bound by a particular Islamic code of conduct and similarly the goods and services that are being offered within the Islamic economy are also as per the standards of the Islamic code of conduct and it is also important to note that over here when we say or when we use the word, guide in terms of restrictive, we said it is not restrictive as per the meaning of the word restrictive in the English language. What is meant is descriptive. Many times when we use the word hide and we translate it as being restrictive, we feel that this is an imposition on the movements and the freedoms of, for example, the producers and the distributors and the consumers, for example, and it is an imposition on the type of goods and services. What is meant is that when we say it is descriptive, this code of conduct which are applied by the producers, by the distributors, by the consumers and if a code of conduct in terms of general guidelines in regards to the quality of the goods and the services, general guidelines in regards to the types of the goods and services that can be produced within an Islamic economy, if they are understood, all these codes of conducts and guidelines are put into place to facilitate for the prosperity of each and every party involved within this network. Therefore, when you say Islamic economy and you see the Islamic principles or the Islamic code of conduct which a producer needs to abide by, by the producer abiding by these rules and regulations, it is these, the abidement of these rules and regulations are now him to prosper and to succeed to the highest level without having to submit Allah SWT. Same thing when it comes to the distributors and to the consumers, their code of conduct and the rules and regulations which they abide by, these, the abiding of, by these rules and regulations allow them to attain the highest level of prosperity both within the dunya and the akhira and similarly when it comes to the goods and services themselves, these goods and services are as per the standards outlined by Islam, then you find that these goods and services help facilitate for man to enjoy a higher standard of life and in the process he is able to use the dunya to attain a higher level within the akhira. Therefore, the Islamic economy will be defined within these parameters. Thank you so much for this detailed definition. So basically the religion of Islam has a special definition or analysis for economies, is that right? Absolutely, because in our understanding as for the teachings of Ahlul Bayt, the definition of being, the definition of Islam as a religion is a way of life that helps us secure prosperity and happiness in the dunya as well as the akhira and you find that the definition of Islam as per the school of thought of Ahlul Bayt is distinguished and unique compared to all other sects and compared to all other religions that may be out there and you find that many times this is just something between the brackets and I'm sure perhaps yourself you will be able to attest to this and maybe our respected and beloved viewers will also be able to attest to this. Many times there is a general misconception that if you are a person who is supposed to be religious, a person who is living a life of religion, a person who is trying to be a practicing shia, that means he has to live a life of poverty. That means he has to live a life of sadness and difficulty and he cannot enjoy any of the blessings of Allah Subhanahu wa Ta'ala on earth. No, this is a misconception. In fact, when Al-Qasrullah, Sula Allah wa Aleyhi wa Aleyhi wa Salam, Allah was Sula Al-Muhammad wa Aleyhi wa Muhammad when he came forward to the people of Ahijad and he introduced Islam to them, he said to them, I have continued with the message that carries the best of the world as well as the Akhirah. The best in the world means what? The best in the world means that Islam has a system that gives us the best economic solutions, gives us the best economic policies, gives us the best methods of governance, gives us the best political system. Everything to do with life, economy is having a important part of our life. There is no person who can say that he is independent of economy. Therefore, religion is our being, Islam is a religion itself. It takes us for every aspect of life and the economy is one of the fundamental aspects of Islam which it addresses and takes us to without a doubt. What principles is an Islamic economy based upon? The Islamic economy is based upon the principles of the Qur'an and the Sunnah. The fact that we use the word Islamic upon it, you find that the principles within Islam, our constitution in itself is the Qur'an. The Qur'an and the Hadith of Ahlul Bayt, I spent a lot of time reading, I also read a lot of books in the book of Ahlul Bayt, I am still studying the Qur'an. In the book of Ahlul Bayt, I read a lot of books, I said, we will be able to see that we will continue to watch the Qur'an all the time. Today the Qur'an in itself has volumes when it comes to the ideal economic system which it implemented, the world would see prosperity and not violence across the board. The Qur'an talks about this. It may not be in the detail that a person may expect, but the general outline and principle, the general guidelines and principles are outlined in the Qur'an. And this is where the role of the Ahlul Bayt comes in from the outlines and the major outlines in the Qulliyat which are stated within the Qur'an. In regards to a successful economy, you find that the Juziyat and the Tatbik of these applications of these Qulliyat are within the field of Ahlul Bayt. You find that the application of these general principles within the Qur'an are in setting up a successful economy which is represented by Rasulullah during his lifetime while he ran his government from the city of Medina. And the same thing with Amirul Mu'minin, the rightful successor of Rasulullah the four of years that he had power ahead of state if we can use that term. And he led the Islamic empire from his capital in Kufa. For four years Amirul Mu'minin led the government and he implemented economic policies that come back to poverty that's focused on delivering freedoms to the people and allowing them to succeed within their trades and their finances. This history, this deal that has been left behind for us, the golden words that are in terms of hadith, literature that has been left behind for us by Amirul Mu'minin and by Rasulullah and the rest of the A'imah are the bases upon which an Islamic economy is built. And yes, over here we have the role of the scholars whose duty is to deduce rulings or to be able to deduce economic principles from the literature that is left behind from Ahlul Bayt, my way of the applied sciences. So definitely this is a field that requires specialization but the primary answer to your question on a primary basis is that the principles of an Islamic economy are based upon the teachings of the Qur'an and the hadith of Ahlul Bayt. As you said Sheikh Banju, Islamic economy is based on the Qur'an and the Sunnah. But unfortunately nowadays when we discuss these principles some people are not very familiar with it as they think that these principles can in no way be applied in the 21st century. How do you clarify to the simple-minded that these principles are timeless? They are not specified for a certain era. Absolutely. In regards to the misconception that exists within the larger community the basis or under premise that the Qur'an and the Ahlul Bayt is not applicable in the Islamic age unfortunately we need to go back into understanding the psychology of why a person or why a number of people would make claims such as these. And we are at a position where we are not justifying any of the reasoning but what we are trying to do is we are trying to understand the psychology of how people have come to making such a conclusion. So insha'Allah hopefully that is clear. It avoids any misconceptions going forward insha'Allah. Sorry to cut you off Sheikh Nasser. You are saying that there are reasons as to why people view it in this way or is it something psychological? No, there are a number of reasons and there are a number of factors that are involved. What we are trying to do right now is that there is a claim made by a certain group of people that the Qur'an and the sunnah is not applicable when it comes to forming an Islamic economy today or the teachings of the Qur'an and the sunnah are not applicable today in the 21st century. We want to understand why the people have come to such a conclusion. What makes them to reach such a conclusion? Regardless whether it is justified or not justified, regardless of whether it is acceptable or not acceptable, this in itself is a bath on its own, is a discussion on its own. We for right now we just want to understand the psychology of the people. Why did they come to such a conclusion? That the Qur'an and the sunnah is not applicable. The first reason for this is that my dear brother, the current economic state, right? You look at the current economic state particularly within the Islamic countries. When you look at these countries that have ruled under the name of Islam, right? They have falsely ruled under the name of Islam. What have they given forward for the people today? In fact, if you were to perform basic statistical research on some of the most failed economies in the world today, you will find without a doubt that perhaps within the first 20 failed economies or first 20 economies, the most 20 unsuccessful economies, you will find at least perhaps a big number of them are Islamic countries. By the way Sheikh Abbas, just a quick notice to our viewers. We will speak in detail about this in the next episode of the Islamic economy series. No problem at all. So the idea is that the perception of the people is built upon what they see in front of them. In this day and age you come and you look at the 20, if you were to just pull up a statistical research on 20 of the most unsuccessful economies within these 20 or 30 economies or even 50 if we widen the parameters or widen the boundaries, you look at the 50 most unsuccessful economies. From these 50 countries you will see that a large number of them are countries that are ruled apparently under the name of Islam, countries that happen to be Islamic government. Yet you see these countries use the title of Islam, but on the other hand at a practical level, they suffer some of the worst economic situations that we face in the world. Therefore, this is a factor that contributes towards the perception building of the masses when the people look at an Islamic country, or ex-government for example ex-country is an Islamic government or is an Islamic country. And then when they look at that country they see that they are suffering, they have got economic trials and economic tribulations and they've got the highest level of unemployment and they've got the highest level of electricity. What happens? The mind subconsciously builds a connection, that if you are in Islamic country you have to live backwards. If you are in an Islamic country there will be unemployment. If you are in an Islamic economy you will have to suffer illiteracy. So these are misconceptions. It's a mughalata, these are misconceptions. Absolutely, these are misconceptions. But these misconceptions unfortunately the reality on the ground is that these misconceptions go on to or are used to form the perceptions in regards to an Islamic economy within the minds of the people. So therefore the first reason is that the people see on the ground that whichever Islamic country that is out there that exists today it is either a failed economy or on the brink of being a failed economy. So this reality or this observation makes them believe in the sense that Quran and Sunnah is not applicable. We are not saying this is right but we are not trying to justify it but we are trying to understand the reasoning and the logic in forming conclusions within the people. So this is number one. Number two is that many times, this is number one. Number two, the second reason is that some of the institutions or some of the organizations that have put forward this notion that Quran and the Sunnah are not applicable in this day and age when it comes to formulating economic policy. This idea in itself is a form of a propaganda that is spread out by those people who are atheistic or secular in nature. They understand and they are fully aware that if the Quran and the Sunnah were to be used to build an economy then all the present clout and all the present benefits that they have from an unfair economy they would lose out on it. Therefore the proponents of this propaganda are the ones who are going to lose out on everything and who are going to lose out on a lot from an economic and from a political perspective if the Quran and the Sunnah was to be implemented. And therefore the manner in which they are able to counter this threat is by spreading propaganda. So this is perhaps number two. And number three, which is perhaps countered to the first part is general ignorance. You find that unfortunately my dear brother Islam after Rasulullah was never really given a chance to flourish in the way that it should have. And this is one of the biggest tragedies when the right of Amirul-Mu'mineen salawatullahi was usurped through the Saqifah. You find that while undeserving people took the role of Khilafa and those who were deserving were sidelined the world lost out on a great amount of history. The world has lost out on these ways of life including one of which is an Islamic manner of economy that gives and caters for the prosperity of everybody on earth regardless of their background and regardless of their faith. Unfortunately Islam has been overtaken by what has been overtaken throughout history and even today it's been taken over by Khilafa who are undeserving who through their actions and through their history have done nothing but give Islam a negative image. They have concentrated their entire powers upon creating havoc and chaos and promoting bloodshed within the Islamic ummah. You look over the last century or so majority of the concern amongst the Muslims or amongst the Shia in particular has been a concern of survival. A person whose pure goal and whose greatest importance is to ensure that he secures his basic rights and his basic necessities he is not able to come out of this in order to come out and teach the people and propagate the ideas of a beneficial Islamic economy for example. For the fact that we have been claimed by a leadership from people who did not deserve we have never had a chance with a leadership, a fair leadership a leadership that represents the values of accurately the values of Rasulullah and represents the deen in the way Allah Subhanahu Wa Ta'ala would have wanted we have lost out on this great aspect. Can you imagine what would be the situation if the command of Allah Subhanahu Wa Ta'ala was obeyed on Idul-Qadir? Amirul-Mu'minin was to take over the position of Wisa'ya, Wasiya and after him Imam Hassan and after him Imam Hussein and they were head of state and they implemented all the economic policies and they ensured that the economic policies were applied as per the times and the generations in which they lived. So if people would have accepted Imam Ali, peace be upon him as the caliph after the Prophet's demise, peace be upon him because the Holy Prophet had mentioned that that people would definitely experience a better life at least economically. Especially in economics, especially in economics sorry to cut you my brother, but especially in economics and do you know just as a side point that there has only been one government in history that was able to create a poverty zone state. That was a government of Amirul-Mu'minin. Salawatullahi wa salamu alaikum Can you imagine that during the time of Amirul-Mu'minin the economic policies that he implemented he was able to ensure that the Islamic ummah was an ummah free of poverty such that cases of poverty, cases of poverty were seen as an anomaly. And she is very strange. A case of poverty, a case of poverty were seen as an anomaly. This is an example perhaps you are already familiar with and our viewers have probably had this a number of times in the Majalis that one time Amirul-Mu'minin salawatullahi wa salamu alaikum was walking in the streets of Kufa and he found an elderly person who was sitting by the side street and he was begging. For Amirul-Mu'minin asked his companions he said what is this? They said to him Amirul-Mu'minin is a Christian person and Amirul-Mu'minin said that even regardless of whether he is a Christian or not set for him a salary from the bank to the mall and he should not be on the streets begging. When you come and you look at this incident from a historical perspective you find that from the reaction and from the accounts that are dealt with in history the fact that a single person was begging on the street was an anomaly and unaccepted by Amirul-Mu'minin. Unacceptable by Amirul-Mu'minin. Yet if you come and you look today particularly in our Islamic countries you find that begging is a norm. Begging is not an anomaly. Begging is not an isolated incident. Begging and poverty. So my idea is that if Ahlul-Bait were given a chance to govern and the laws of Allah SWT were obeyed today we would have in front of us principles of economics through the teachings of Ahlul-Bait that would facilitate for growth, prosperity and bliss for the entire world. For the world has been mahroum from this. Number one. Number two, even from the four years that Amirul-Mu'minin spent as head of state and the economic policies that he implemented to ensure that the Muslim ummah is able to come out from the throngs of poverty and the unemployment and illiteracy to become one of the most well-governed states that history has seen in its entirety. You find that despite this the history of Amirul-Mu'minin particularly when it comes to evaluating his political life is very minimal. You will find that within all the historical research which is done in regards to the life of Amirul-Mu'minin and the contribution of Amirul-Mu'minin towards Islam and towards humanity you find that unfortunately economics has always been sidelined and has not been given its due importance. And thirdly as well my dear brother another important factor is that people have been oblivious. People have not been exposed to such type of teachings because our scholars have been persecuted to a great deal across history we have always been persecuted based on our ideological grounds and they have never been given the chance per se to come forward and to educate the people on the beauty of the teachings and the beauty of the policies that were implemented by Amirul-Mu'minin and the guidance given to us by the Holy Prophet and the rest of the A'imah when it comes into formulating a healthy economy. So therefore if you were to look into all the reasons that are there and you look into why people are forming such conclusions that Quran and the Sunnah is not applicable in this day and age there are a number of factors that lead to its people making such a conclusion. Therefore it is extremely important by the way let me also if you don't mind between brackets clarify your misconception for you. Many times there is a misconception within the minds of the people that when we say that the Quran and the Sunnah is the principles upon which an Islamic economic system is built this doesn't mean that in the 21st century by us applying the Quran and the Sunnah we are going to take our nations back 14th century in time and make them backward people. This misconception is an misunderstanding and this stems from ignorance what is meant by when we say that the Quran and the Sunnah are the principles upon which an Islamic economic system is built this actually means that the scholars are able to apply the hadith to understand the hadith of one they are able to understand the hadith and then apply the hadith as a benchmark in a manner which is applicable to the 21st century and this is the beauty of the rules within Islam that the types of the rulings that are given to us in Islam the nature of Islam is such that Islam is able to facilitate for growth and development across time for infinity this is why we say that Islam is the best religion because it caters for man to grow and to develop keeping in mind the changes that happened within our environment as a result of time and technology and everything of the sort Islam is there to facilitate for technology Islam is there to facilitate for growth and development not to restrict them therefore when we say that the Quran and the Sunnah are to be used as principles for an Islamic economy what is meant is that the rulings and the understandings from the Quran and the Sunnah are able to be made applicable in this day and age in order for us to become successful and to prosper Thank you so much the last question of today's episode is about the behavior and managing the country influence and impact the people's perception about such a topic now I know you just answered this in your detailed response but is there anything you would like to add? Sure this is an issue in reality that is not only restricted to Islamic countries but even if you were coming to western countries this is a general notion exists in that a country influences the perception of its people in regards to the ideologies and the values that it propagates so for example you find that this is an issue this is an issue that has to do with understanding freedom and understanding the relationship between the political understanding the relationship between the governments as an entity and understanding the relationship between the educational functions within a society the institute of the government and the educational institutes whether they are universities or colleges or schools per se what is the relationship between the governments and the educational institutions is there a level of freedom such that the educational institution is able to operate freely without any direct influence from the government or not this is where the issue is when it comes to understanding this question many times you find that within whether it is Islamic countries or even in non Islamic countries whether they are in the west or they are in the east it has always been one of the methods in which a government is able to exercise policies or to yes one of the matters in which the government is able to exercise its ideology and policies over the citizens of the state is by propagating and institutionalizing those ideologies and values through the universities so for example you will find that there were certain countries in history for example that were communist by nature since they were communist by nature their economic policies and their political policies were driven by communistic views therefore what they would do is they would ensure that the educational system within the society that the universities and the schools all taught the positivity and all the greatness about a communist economic state and they would not allow for example things like a free market economy or principles of democracy to be discussed within the university why? because the relationship between the government and the relationship between the educational institution is not one of freedom it is one of control where the government is actually propagating its values and its ideologies to the masses but through the educational institutions and similarly you come and you look at all the countries for example that speak about or that heavily propagate a free market economy or a pure capitalistic economy for example within these countries in their educational institutions in their universities is their freedom of speech just to reverse the argument for argument's sake are the students within the universities free to speak about socialism or to speak about communism or to propagate communism for example this is questionable you look at the country for example whose model of governance is secularism a country which is built on a secular model of governance within their educational institutions do they facilitate for dialogue for the talk of a theocracy or a talk of a government built on ideology therefore this entire issue comes down into understanding and what we are taught as per the teachings of Ahlul Bait is that the educational institutions are always supposed to be free and independent of government influence because the educational institutions are the hub of intellectualism this is where the intellect develops where you have an institution where you are able to bring forward and challenge concepts and debates regardless of whether they are right or wrong the ability to challenge to analyze and to critique concepts is an elementary function when it comes to progress through education and therefore you will find that my dear brother don't be surprised this is an issue that exists even within the western countries and I remember that there was even sometime back in one of one of the newspapers where one of the professors I remember this was an article that was written in the telegraph and this was a couple of years back where one of the number of university professors you know they had come forward and they had written an article within the newspaper saying that there was a sort of censorship within the universities in the western country and this form of censorship was subhanallah freedom of speech was being used to censor other parties this is a big cliché in itself in that the universities would not facilitate for dialogue in certain political issues or social issues that the government was trying to endorse so if you have a concept policy being pushed forward by the government then these concepts their dialogue and their debates would not be facilitated for within the universities this in essence destroys the fiber of intellectual growth within a community so you know coming back to your question in regards to does the government play a role in influencing the perception of the people absolutely yes they do they do this through their influence over the educational institutions that exist and within an Islamic economy between brackets as for the teachings of Ahlul Bey the educational institution would always be seen as an independent institution from the influence of the government in order for it to fulfill the talks that it is institutionalized for and that is for encouraging knowledge encouraging the growth of knowledge and the intellectual growth by discussing ideas that even maybe conflicting or not in agreement with the current policies of the name which are employed by the government all the time Thank you so much Sheikh Abbas Khanji for that It would be an honor to be at the service of the channel and be a guest on your next show I look forward to that Insha'Allah This concludes the second part of the series of Islamic economy be sure to tune in the next episode of series which will discuss in detail what would happen to countries around the world if they implement the Islamic economy system we thank Sheikh Abbas for joining us today and we thank you dear viewers for watching until next time Asalaamu alaikum warahmatullahi wabarakatuh