Iraq is still today under the Article VII, and its two largest official banks, Rafidain Bank and Rashid Bank, are on the black list of the United Nations (UN). Therefore, the economic system and the related political system are still out of national sovereignty. For that, the Iraqi politicians are trying to find a way to prove their authority through elections. The Iraqi economists are trying to find a specific economic system parallel to the sanctions regime through the creation of an integrated Shiite economy linked to Iran and its militias, which is the defense force that defenses and maintains their political and economic entity.
Therefore, when we talk about the composition of the Shiite economy, we are talking about the serious economic activities of the Shiite estate in Qom and Najaf that started to sponsor public activities such as non-oil economy, and state taxes. The purpose behind these activities is to identify the dimensions of the economic system and to address important issues. Furthermore, to create a state of desire in the Hawza(Shiite Islamic Seminary) towards the study and research on economic issues and the issues of the Shiite economy in particular, and encouragethe development of the economics in the Hawza.
The relationship between economic researchers in Qom and Najaf is getting stronger throughout holdingmonthly seminars in which the Shiite political institutions and economic researchers are gathered. These seminars discuss the most important problems and economic crisis that Iran and its allies face.They give extra attention to important topics that are related to the Shiite economy, its objectives,itsdefinition, and how to defense it. Furthermore, they discuss the critical analytical vision of the economy of Iran and its Shiite allies,and addressing the newly developed issues of Islamic jurisprudence, contemporary requirements, and all that is new in the field of economics. In addition to that, they do comparative studies and criticism of all schools and economic systems,and the announcement of everything that is new in the Shiite economy, and identifying thescientific centers located in Iran and abroad, in Iraq and Lebanon specifically.
As for the general plans and programs of this economic system, in which the scientific dimension is taken into account and they carefullypresent the topics scientifically and proficiency in the proof and reasoning. In addition, they are taking care of the traditional method in its deliberation and work on the production of new theories and ideas in the research of the Shiite economy,and the contemporary opinion, whether local or foreign is taking into account, and a focus on modernity.
The Shiite economic system is based on philosophical foundations, values, ethics, objectives, and behavioral models on the preparation of systems, applied models, partial scientific theories, public sector development, and on funds and banks as well as economic laws.
The relationship between the two economies, “Iranian and Iraqi” is the image of the Persian Iranian Shiite project that is based on religious myths. This mythical project transformed into armed fables, falsehoods of other types of arsenals and military, economic and cultural equipment, and a mobilization of political, economic, media, educational and technical potentials to become an existing project known as the Shiite crescent.
The myth of the Shiite majority has become a dangerous reality, just as Jewish mythology has become a devastating reality. The Shiite project was founded first on a doctrinal dimension, which tried to grow up with a historical racial dimension, and then to expand in political, strategic, military, economic, media and educational dimensions.
Since its revolution, Iran has succeeded in attracting Shiite communities in communities with Shiite presence. It tried to attract the Shiite section in each country under the leadership of religious centralization to give itself the attributes of infallibility, and another political leadership wants to appear monopoly wisdom.
The Shiite doctrine has its zeal and its tasks and plans, and has its proponents, implementers, and those who maintain it. The Shiite project shows itself to the world as it carries a religious legitimacy that is inseparable from political legitimacy, but no value for politics without their economy. The link between religion, economy and politics among Shiites is what created the meaning of their “party”. The religious legitimacy of the Shiite project means only the rules of imamate belief, which were formulated in assets that were guarded by economic, political, military, media, educational, and militia institutions.
The religious and political leadership of the Shiite project is always trying to appear rebellious, a “revolution and revenge” or a revolution for revenge. Therefore, the Iranian leadership is practicing revolutionary policy, revolutionary media, revolutionary call and revenge. Perhaps this is why the Iranian revolution is the only revolution that is described as the “Islamic revolution”.
The Shiite project is working to establish and strengthen political and military arms in areas where there is a Shiite presence. These arms helped Iran to spread and extend. In few years, Iran controlled, through the arms, four Arab capitals of the region, which they call the area of “sectarian rift”. These capitals are Baghdad, Damascus, Beirut and Sana’a. They have been preparing for years to control another Arab capital.
Iran has been able to complete the majority of the so-called “Shiite Crescent” by using the following arms: parties and sectarian militias in Iraq, Hezbollah in Lebanon, the Houthis movement in Yemen that calls itself “Ansar Allah“, and the Shiite movements called “Hezbollah” in the Gulf States, i.e. the Kuwaiti Hezbollah.
This Shiite-Persian project is based on hatred and relies on the Arabs’ racial contempt. The Persian’s hatred to the Arabs is no less than the hatred of the Jews for them. One of the phrases popularly spoken by the Iranian Persians: “Arab in the desert eat locusts, while the dog ofIsfahan drink cold water”. When an Iranian wants to express his hatred and rejection of something, he says, “I do not like this, nor do I like camel milk, and seeing the Arabs.”
After the Khomeinist revolution, Iran considers itself as the legitimate heir to the Persians, and therefore it considers the Gulf States are an extension of the areas of Persian influence that must be restored.
Nevertheless, the people of Iran are not all Persians; they make up only 50% of the total ethnicities of the 78 million people of Iran. However, the Persians dominate all the people, with 23% Turks, 11% Kurds and 5% Arabs. In addition to the Baloch and Turkmenistan, who make up with the rest of the races 6% of the people of Iran.