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 It would be a spiritual co mmun ity.

 The leaders of that community would be the role mode ls .

 Their leaders would be of the best people among them.

 Their leader would be simila r to that of a father figure who takes co mplete and effic ient responsibility of that community.

 They would be the type of leaders that all and sundry could approach their offices and ask them to e xp la in a particular act of theirs in public, and a lso get answers.

 They would be the types of leaders who would rather d ie than spend the nation‘s wealth for personal use. If they were working at night with a lit candle, and someone ca me to discuss an issue, they would ask first whether it was personal or offic ia l. The govern ment‘s candle could not

be lit for d iscussing personal issues, and hence, if the discussions were for non-governmental matters, they would e xt inguish it.

We would call a society where such conditions of faith and leadership prevail an Isla mic society and it would be worthy enough to inculcate and receive the complete rewa rds of Isla m.

The core concept in this community is the clear distinction between haraa m and

halaal. Muslims are very direction conscious. Alcohol and pig meat a re not the only commodities that are haraa m.

All the things like wheat, rice etc. are haraam if they have been earned through haraam means. If a society is not bothered about halaal and haraa m, is not ready to abandon the haraam; the sources of income of its people are not clearly defined and if they spend Allah‘s money by cheating; then claims of having established an Islamic economic system are just in vain. The first step is the development of a spiritual co mmunity.

Can such an ideal state of affairs e xist where honesty, caring, and collective social benefits are the order of the day?

Such societies have existed throughout history. We have the exa mp le of a co mplete society in front of us in the Median society, the Ottoman Emp ire, the Mughal Empire and others. All of these were Islamic societies. There was no riba and interest involved there. The currencies used were real wea lth. There was no system of explo itation ; only

of justice. They were ideal role mode ls of Islamic co mmunities. The mediu m of e xchange in an Islamic co mmunity should be real wealth. There is no compro mise on that. Paper currency that is not backed by anything is fake and no Isla mic economic or social order can be established with such an economic system.

We are discussing an Islamic social economic order. It has no relation whatsoever with capitalis m; it is complete ly diffe rent. Capita lis m is based on interest whereas our foundation is on trade. In an Islamic economic system, the circulat ion of wealth in the society is assured; in fact its assurance is obligatory (through trade, charity and distribution). The la w that wealth should not be accumulated in a few hands has to be followed. The foundation of capitalis m however, is that a few people control the complete system. It has been clearly declared to us as law that there cannot be central control over wea lth; so much so that even the government cannot have complete control over it, as rea l wealth is distributed in society in such a manner that a person is free. If a fa rme r has gold coins then a even change of governments does not affect him.

Can it be concluded, therefore, that the central bank system, government involve ment etc. are not essential for a country?

It is not that these are not required. Ho wever the system in which they are present today is haraam and defin itely not required. We have a complete alternative system available to us. First, though, I am just presenting the general ideal environment in an Islamic society. This is a community that does not include riba; it possesses real wealth of which there is equitable distribution; and it is devoid of income tax and collects only savings tax. One of the aspects of the capitalist system is income ta x, whereas our system‘s foundation is on savings tax (za kah). The food, water, energy resources and all the elements used for public interes t, cannot be privatized. This is one of the fundamental parameters of an Islamic society. In a capitalist system, they have privatized practica lly everything, e xcept for oxygen. The situation is such that people have to buy even water to drink. In Isla m, natural resources are public property, and the society has a collective o wnership of them. There is a hadeeth, wh ich defines the distribution of the public property. The summary is that fire, water and natural resources will be entire ly state property and cannot be privatized.

The next e le ment in an Isla mic society is the aspect of land reforms, land regulat ion and distribution, and laws concerning agricultural land and its distribution by the state. Inheritance and property rights are clearly defined in

our shariah. The capitalist system does not have such a structure. Another element is social justice and food security.

The exa mp le of social justice and social security that has been set during the time of the Khulafa -e-Rashideen is so ideal that even today‘s finest economic system cannot rival it. The Caliph is responsible for each and every part of the state, including the animals so that they do not suffer abuse. Such social justice where even an old lady can question the ruler about his expenditure is difficult to find.

Each and every point that we have now discussed clashes severely with the Zionist banking, social, and economic systems. Our economic system is such an ideal role mode l, the e xa mp les of wh ich have been showcased in our history, that we have absolutely no need to borrow anything from the east or west. On the contrary, if they do have anything positive in their systems, it was borrowed fro m the Isla mic economic system.

We will not get e xa mp les of how to deal with and break the hold of this system in our history as this banking system and its deceptions have been established for the first time now, which has led to the current unprecedented scenario.

Therefore we have to look for solutions from within the m and develop them accord ing to today‘s need and situation.

Keeping this in mind, we will discuss the centre of gravity of the kufr system and the elements that form its core.

The diagnosis that we did earlie r has the solutions. For exa mp le if they want to issue paper currency, we will insist on gold and silver. If they talk about banks we will ta lk about a Bait ul Maal. If they reco mmend accumu lating wealth, we will propagate its distribution and if they advocate privatization we will counter it by proposing state property. We will have to develop a response to all the ele ments of the modern capitalist system that they want to imple ment, and these responses will ta ke the form of an achievable and attainable Isla mic societ y. We will be ab le to claim only then that we have created a just and equitable society based on Islam.

Re me mbe r that the Isla mic economic system cannot be established in isolation. It is a part of the Isla mic social order which imp le ments social justice, a judicia l system and a security policy. When we try to establish such a system wars will be waged against us; there will be low intensity and high intensity conflicts; insurgencies and revolutions will be cooked up against us and governments will be overturned. This is just as we discussed, regarding the similarity to the case of the pharaoh. Whenever a just Islamic system is established, the whole world will follow suit;

and they will sense the danger just like Pharaoh felt threatened from a child. They will then react exactly like he did

and spread wars and conflicts , and we know what history has to say about that. It will happen again. Perceiv ing all these dangers we have to develop responses; we have no other choice.