1) Establishing different types of joint-projects. 2) The existence of a tariff preferences system among countries of the Islamic world. 3) Sharing the available technology developed by these countries. 4) Forming unions for producers of commodities and raw materials in Muslim countries. 5) Unifying stances with regard to international issues raised such as the issue of foreign indebtedness, the international monetary system and the stance with regard to transnational corporations. Finally, we come to say that the Islamic methodology is [suitably] placed to operate from stages of conditions of a single human person and is [also likewise] placed for this human being that lives on this earth. [Moreover] it takes into consideration human disposition, their energy, readiness, strength, weakness and their changing conditions that they encounter. Development in the Islamic methodology is not based on fanciful desires that clash with human disposition, their reality and circumstances of their life; it is a process that guards human creation and society’s cleanliness. So it does not allow the construction of a materialistic reality whose concern is partly to dissolve creation and pollute society under the judgement of necessity that clashes with that reality. Rather, it always intends to contruct a reality that helps to preserve creation and society’s cleanliness with the slightest effort that an individual and society put in. As for positivistic ideologies, they make the entire matter arbitrary in [the span of] one generation. In the rugged and perilous road that adherents of these ideologies follow, battles and wars [spread] around, massacres take place, [streams of] blood flow, values become crushed, matters become unsettled, they then become crushed at the end and their contrived ideologies become crushed under the judgement of nature which oppressive ideologies do not withstand.